Text -- Ezekiel 12:1-23 (NET)

Previewing the Exile

12:1 The word of the Lord came to me: 12:2 “Son of man, you are living in the midst of a rebellious house. They have eyes to see, but do not see, and ears to hear, but do not hear, because they are a rebellious house. 12:3 “Therefore, son of man, pack up your belongings as if for exile. During the day, while they are watching, pretend to go into exile. Go from where you live to another place. Perhaps they will understand, although they are a rebellious house. 12:4 Bring out your belongings packed for exile during the day while they are watching. And go out at evening, while they are watching, as if for exile. 12:5 While they are watching, dig a hole in the wall and carry your belongings out through it. 12:6 While they are watching, raise your baggage onto your shoulder and carry it out in the dark. You must cover your face so that you cannot see the ground because I have made you an object lesson to the house of Israel.” 12:7 So I did just as I was commanded. I carried out my belongings packed for exile during the day, and at evening I dug myself a hole through the wall with my hands. I went out in the darkness, carrying my baggage on my shoulder while they watched. 12:8 The word of the Lord came to me in the morning: 12:9 “Son of man, has not the house of Israel, that rebellious house, said to you, ‘What are you doing?’ 12:10 Say to them, ‘This is what the sovereign Lord says: The prince will raise this burden in Jerusalem, and all the house of Israel within it.’ 12:11 Say, ‘I am an object lesson for you. Just as I have done, it will be done to them; they will go into exile and captivity.’ 12:12 “The prince who is among them will raise his belongings onto his shoulder in darkness, and will go out. He will dig a hole in the wall to leave through. He will cover his face so that he cannot see the land with his eyes. 12:13 But I will throw my net over him, and he will be caught in my snare. I will bring him to Babylon, the land of the Chaldeans (but he will not see it), and there he will die. 12:14 All his retinue– his attendants and his troops– I will scatter to every wind; I will unleash a sword behind them. 12:15 “Then they will know that I am the Lord when I disperse them among the nations and scatter them among foreign countries. 12:16 But I will let a small number of them survive the sword, famine, and pestilence, so that they can confess all their abominable practices to the nations where they go. Then they will know that I am the Lord.” 12:17 The word of the Lord came to me: 12:18 “Son of man, eat your bread with trembling, and drink your water with anxious shaking. 12:19 Then say to the people of the land, ‘This is what the sovereign Lord says about the inhabitants of Jerusalem and of the land of Israel: They will eat their bread with anxiety and drink their water in fright, for their land will be stripped bare of all it contains because of the violence of all who live in it. 12:20 The inhabited towns will be left in ruins and the land will be devastated. Then you will know that I am the Lord.’” 12:21 The word of the Lord came to me: 12:22 “Son of man, what is this proverb you have in the land of Israel, ‘The days pass slowly, and every vision fails’? 12:23 Therefore tell them, ‘This is what the sovereign Lord says: I hereby end this proverb; they will not recite it in Israel any longer.’ But say to them, ‘The days are at hand when every vision will be fulfilled.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Eze 12:2

They have capacity, if they would, to understand, but they will not understand, what thou speakest.

Wesley: Eze 12:3

Vessels or instruments, wherein thou mayest put what is portable.

Wesley: Eze 12:4

Before 'tis quite night, that they, who should learn by this sign, may see and consider it.

Wesley: Eze 12:5

Come not through the door, but as one who knows there is a guard upon the door, get to some back part of thy house, and dig there thyself, either to make the greater haste, or to keep all secret; for all will be little enough for them that must act what thou dost represent.

Wesley: Eze 12:5

Through the hole thou hast dug.

Wesley: Eze 12:6

In testimony of the servitude they shall be reduced to, who then must do what servants or beasts were wont to be employed in.

Wesley: Eze 12:6

As unwilling to be seen or known.

Wesley: Eze 12:6

I have set thee for a sign to them, and thou shalt tell them the meaning of these things in due time.

Wesley: Eze 12:7

Here is a transposing of his actions, and rehearsal of that in the first place, which was acted in the second place.

Wesley: Eze 12:10

Though they enquire not, yet tell them what I mean hereby, that this prophecy is a burden which the kingdom shall groan under.

Wesley: Eze 12:10

Zedekiah.

Wesley: Eze 12:11

My person is the emblem of yours, and my actions of that you shall do. And the like shall be done to you, O inhabitants of Jerusalem. We cannot say concerning our dwelling place, that it is our resting place. For how far we may be tossed from it before we die, we cannot foresee.

Wesley: Eze 12:12

Zedekiah.

Wesley: Eze 12:12

Disguised, as a servant, in hope to conceal himself, chuses the twilight as the time that would best favour his design.

Wesley: Eze 12:12

This was fulfilled when they broke down the wall to fly, Jer 39:4.

Wesley: Eze 12:12

Zedekiah did by this aim at concealing himself.

Wesley: Eze 12:13

Neither the land nor the city; for his eyes will be put out at Riblah.

Wesley: Eze 12:16

By relating those sins, for which God was justly angry, and for which he punished them, though they were his own people.

Wesley: Eze 12:16

The Chaldeans. See how God brings good out of evil! The dispersion of sinners, who had done God much dishonour and disservice in their own country, proves the dispersion of penitents, who shall do him much honour and service in other countries!

Wesley: Eze 12:19

Thy fellow captives.

Wesley: Eze 12:19

Those that dwell in the countries round about Jerusalem.

Wesley: Eze 12:19

Jerusalem's land, so called because it was the head city thereof.

Wesley: Eze 12:19

Because it shortly shall be laid waste, emptied of inhabitants, wealth and plenty.

Wesley: Eze 12:19

Injustice, oppression and tyranny of the Jews toward one another.

Wesley: Eze 12:22

That short saying commonly used.

Wesley: Eze 12:22

Of wrath and vengeance, are to come a great while hence.

Wesley: Eze 12:22

Threatening vision, which Jeremiah and Ezekiel would fright us with, comes to nothing.

JFB: Eze 12:1-2

Fulfilling the prophecy of Deu 29:4, here quoted by Ezekiel (compare Isa 6:9; Jer 5:21). Ezekiel needed often to be reminded of the people's perversity, lest he should be discouraged by the little effect produced by his prophecies. Their "not seeing" is the result of perversity, not incapacity. They are wilfully blind. The persons most interested in this prophecy were those dwelling at Jerusalem; and it is among them that Ezekiel was transported in spirit, and performed in vision, not outwardly, the typical acts. At the same time, the symbolical prophecy was designed to warn the exiles at Chebar against cherishing hopes, as many did in opposition to God's revealed word, of returning to Jerusalem, as if that city was to stand; externally living afar off, their hearts dwelt in that corrupt and doomed capital.

JFB: Eze 12:3

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

JFB: Eze 12:3

(Deu 32:29).

JFB: Eze 12:4

In broad daylight, when all can see thee.

JFB: Eze 12:4

Not contradicting the words "by day." The baggage was to be sent before by day, and Ezekiel was to follow at nightfall [GROTIUS]; or, the preparations were to be made by day, the actual departure was to be effected at night [HENDERSON].

JFB: Eze 12:4

Literally, "as the goings forth of the captivity," that is, of the captive band of exiles, namely, amid the silent darkness: typifying Zedekiah's flight by night on the taking of the city (Jer 39:4; Jer 52:7).

JFB: Eze 12:5

As Zedekiah was to escape like one digging through a wall, furtively to effect an escape (Eze 12:12).

JFB: Eze 12:5

Namely, "thy stuff" (Eze 12:4).

JFB: Eze 12:5

By the opening in the wall. Zedekiah escaped "by the gate betwixt the two walls" (Jer 39:4).

JFB: Eze 12:6

Rather, "in the dark." So in Gen 15:17, "it" refers to "thy stuff."

JFB: Eze 12:6

As one who muffles his face, afraid of being recognized by anyone meeting him. So the Jews and Zedekiah should make their exit stealthily and afraid to look around, so hurried should be their fight [CALVIN].

JFB: Eze 12:6

Rather, "a portent," namely, for evil.

JFB: Eze 12:9

They ask not in a docile spirit, but making a jest of his proceedings.

JFB: Eze 12:10

That is, weighty oracle.

JFB: Eze 12:10

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

JFB: Eze 12:11

Portent of evil to come (Eze 24:27; Zec 3:8, Margin). Fulfilled (2Ki 25:1-7; Jer 52:1-11).

JFB: Eze 12:12

Literally, "that is in the midst of them," that is, on whom the eyes of all are cast, and "under whose shadow" they hope to live (Lam 4:20).

JFB: Eze 12:12

Namely, his "stuff for removing"; his equipments for his journey.

JFB: Eze 12:12

See on Eze 12:6; the symbol in Eze 12:6 is explained in this verse. He shall muffle his face so as not to be recognized: a humiliation for a king!

JFB: Eze 12:13

The Chaldean army. He shall be inextricably entangled in it, as in the meshes of a net. It is God's net (Job 19:6). Babylon was God's instrument (Isa 10:5). Called "a net" (Hab 1:14-16).

JFB: Eze 12:13

Because he should be deprived of sight before he arrived there (Jer 52:11).

JFB: Eze 12:14

His satellites: his bodyguard.

JFB: Eze 12:14

Literally, "the wings" of an army (Isa 8:8).

JFB: Eze 12:14

(See on Eze 5:2; Eze 5:12).

JFB: Eze 12:16

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

JFB: Eze 12:18

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

JFB: Eze 12:19

The Jews "in the land" of Chaldea who thought themselves miserable as being exiles and envied the Jews left in Jerusalem as fortunate.

JFB: Eze 12:19

Contrasted with "the people in the land" of Chaldea. So far from being fortunate as the exiles in Chaldea regarded them, the Jews in Jerusalem are truly miserable, for the worst is before them, whereas the exiles have escaped the miseries of the coming siege.

JFB: Eze 12:19

Literally "that the land (namely, Judea) may be despoiled of the fulness thereof"; emptied of the inhabitants and abundance of flocks and corn with which it was filled.

JFB: Eze 12:19

(Psa 107:34).

JFB: Eze 12:20

Left in Judea after the destruction of Jerusalem.

JFB: Eze 12:22

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

JFB: Eze 12:22

Their twofold argument: (1) The predictions shall not come to pass till long after our time. (2) They shall fail and prove vain shadows. God answers both in Eze 12:23, Eze 12:25.

JFB: Eze 12:23

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

Clarke: Eze 12:2

Which have eyes to see, and see not - It is not want of grace that brings them to destruction. They have eyes to see, but they will not use them. No man is lost because he had not sufficient grace to save him, but because he abused that grace.

Clarke: Eze 12:3

Prepare thee stuff for removing - Get carriages to transport thy goods to another place; signifying by this the captivity that was at hand.

Clarke: Eze 12:5

Dig thou through the wall - This refers to the manner in which Zedekiah and his family would escape from the city. They escaped by night through a breach in the wall. See Jer 39:2-4; and 2Ki 25:4.

Clarke: Eze 12:6

Thou shalt cover thy face, that thou see not the ground - Referring to the blinding of Zedekiah: even the covering of the face might be intended to signify that in this way Zedekiah should be carried to Babylon on men’ s shoulders in some sort of palanquin, with a cloth tied over his eyes, because of the recent wounds made by extracting them. All the prophecies from this to the twentieth chapter are supposed to have been delivered in the sixth year of Zedekiah, five years before the taking of Jerusalem. How accurate the prediction! and how exactly fulfilled!

Clarke: Eze 12:10

This burden - This prediction concerning the prince. By this I point out the capture, misery, and ruin of Zedekiah.

Clarke: Eze 12:13

I will bring - him to Babylon - yet shall he not see it - Because Nebuchadnezzar caused him to have his eyes put out at Riblah. To Babylon he was carried in his blind state, and there he died. In saying, My net also will I spread upon him, there is probably a reference to an ancient manner of fighting. One, who was called the retiarius, had a small casting net, which if he could throw over his antagonist’ s head, he then dispatched him with his sword; if he missed his throw, he was obliged to run in order to get his net once more adjusted for another throw. In the mean time the other pursued him with all his speed to prevent this, and to dispatch him; hence he was called secutor: the first the netman, the second the pursuer.

Clarke: Eze 12:18

Eat thy bread with quaking - Assume the manner of a person who is every moment afraid of his life, who has nothing but a morsel of bread to eat, and a little water to drink. Thus signifying the siege, and the straits to which they should be reduced. See this explained, Eze 12:19 (note).

Clarke: Eze 12:22

The days are prolonged, and every vision faileth? - These are the words of the infidels and scoffers, who, because vengeance was not speedily executed on an evil work, set their heart to do iniquity. "These predictions either will not come in our days, or will wholly fail; why then should we disquiet ourselves about them?"Strange, that the very means used by the most gracious God to bring sinners to repentance, should be made by them the very instruments of their own destruction! See 2Pe 3:4.

Clarke: Eze 12:23

The days are at hand - Far from failing or being prolonged, time is posting on, and the destruction threatened is at the door.

Calvin: Eze 12:1

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 —

Calvin: Eze 12:3

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.

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 —

Calvin: Eze 12:5

Ezekiel is verbose in this narration. But in the beginning of the book we said, that because the teacher was sent to men very slow and stupid, he therefore used a rough style. We added also, that he had acquired it partly from the custom of the region in which he dwelt. For the people declined by degrees from the polish of their language, and hence it happens that the Prophet’s diction is not quite pure, but is intermixed with something foreign. As to the subject itself there is no ambiguity, since God repeats that he should dig through a wall, and bring out his vessels by himself before their eyes Here follows another part of the vision, namely, that there should be no free egress but that the Jews would desire to depart by stealth. First, therefore, it is shown to the Prophet, that the Jews who when secure at Jerusalem boasted that all was well with them, should be exiles; then, that it would not be in their power to go forth when they wished, unless perhaps they stealthily escaped the hands of the enemy through their hiding-place, as thieves escape by digging through a wall. Then the application will follow, but yet it was worth while to state what God intended by this vision. Afterwards everything is embraced. In their sight, says he, thou shalt bear upon thy shoulder, that is, thou shalt be prepared and girt for a journey as a traveler, and this shall be done in the day-time: but in darkness, says he, thou shalt bring them forth: after thy vessels have been prepared, wait for the evening: in the darkness afterwards thou shalt go forth. Here he shows what I have already touched upon, when necessity expelled the Jews from their country, that their departure would not be free, because they would be well off if’ they could snatch themselves away from the sight of their enemies in hiding-places and the darkness of the night.

He adds, thou shalt hide thy face, and the clause, neither shalt thou look upon the earth, means the same thing. Anxiety and trembling is marked by this phrase, as when he says, thou shalt hide thy face, it signifies that the Jews should be so perplexed that they should fear every event which happened. For those who fear everything veil their faces, as is well known. But this trembling is better expressed when he says, thou shaft not look upon the earth. For those who are in haste do not dare to bend down their eyes the least in either one direction or another, but are carried along to the place to which they are going, and press forward with their eyes, because they cannot hasten with their feet as quickly as they desire. Hence they seize their way, as it were, with their eyes. This is the reason why God says, thou shalt not look upon the earth, because I have set thee, says he, for a sign to the house of Israel. Here God meets the petulance of those who otherwise would laugh at what the Prophet was doing: what do you mean by that fictitious emigration? why do you not rest at home? why do you here frighten us with an empty spectacle? God, therefore, that the Jews should not obstinately despise what he shows them, adds, that the Prophet was a sign or a wonder to the house of Israel The word wonder is here taken in its genuine sense, though sometimes it has an unfavorable meaning. We say that anything portentous is disagreeable: but a “ portent ” properly designates any sign of the future. When therefore men predict what is hidden, it is called a portent. And this is the meaning of Isaiah, (Isa 8:18,) where he says, Behold me, and the children whom God has given me, for signs and wonders. He puts אתות , athoth, “signs,” in the first place, then מופתים , mophthim, “portents.” Here the Prophet speaks in the singular: I have given thee for a wonder. But since Isaiah treats of the rest of the faithful, he then uses signs and portents; since Isaiah seems to imply something more, namely, that the people were so stupid that they so feared and abhorred God’s servants, as if they had met, with a prodigy. Here, therefore, the depravity of the people is to be marked, because when they saw any pious and sincere worshipper of God they turned away their eyes as from a formidable prodigy. But now the Prophet speaks simply, that he had been placed for a prodigy to the house of Israel: because in truth this action was a presage of that future captivity which the Jews did not fear for themselves, and which was also incredible to the Israelites; whence that penitence and weariness of which I have spoken. But I do not object if any think that the Prophet speaks of a portent, because the Israelites were struck with astonishment; but the former sense is far more apposite. In this way then God distinguishes the action of the Prophet from all empty spectacles, and so vindicates his servant from all opprobrium. Meanwhile he signifies that although the Prophet was despised, yet that he would be true, and at the same time the avenger of contempt. It follows —

Calvin: Eze 12:7

Here the Prophet relates that he had executed what God had commanded: nor did it escape him that this action would be exposed to many jeers and reproaches. But he esteemed nothing of equal moment with pleasing God: hence we must remark the Prophet’s alacrity in executing God’s commands. For since to ingenuous natures nothing is more distasteful than reproach, he might reject the burden imposed upon him, because it provoked the laughter of all men. But because God was otherwise pleased he did as he was ordered. He says, therefore, that he carried away his vessels, as it were vessels of captivity, or of migration, and that in the day-time: as if he said that he had prepared whatever was necessary for the journey, as if he saw that a long march, even exile was before him. This then was the reason why he prepared his goods in the day-time. Now it follows, at evening he dug through the wall This belongs to the second clause, that the Israelites might understand that all egress was blocked up to the Jews, so that no safety remained but in concealed flight. He says also, by the hand, whence it appears to be done suddenly and tumultuously. He says, that he went out in darkness, and carried things on his shoulder — namely, that he may confirm what we have so often said, that the Jews had no hope of safety except under cover of the night: because they were besieged on every side, and could not move on one side or the other, lest the enemy should seize them. This is the reason why the Prophet says, that he went out in darkness through the wall which had been dug through

Calvin: Eze 12:8

We gather from these words of the Prophet, that he was himself derided when he began to migrate: then that he dug through the wall by night secretly, and thus carried away his baggage. For those who think that the Israelites enquired about this, as if it were unknown to them, do not sufficiently consider the Prophet’s words. For the repetition of the epithet rebellious house is not in vain; for if this question had proceeded from mere folly, God would not have called them rebellious. This epithet, then, refers to the present passage, and thus we may determine that the Israelites asked the Prophet deridingly, what does this mean? For he seemed to them to be trifling, and thus they jeered at him; for we know the audacity of the nation in despising their Prophets. It is not, then, to be wondered at, when they obtained a plausible ground for it, if they commented rather freely upon what the Prophet was doing. We said yesterday ‘that this seemed a childish spectacle. Hence the Israelites seemed, not without reason, to reject what the Prophet was doing as a thing of nought. But God does not suffer his servants to be reviled in this way. He now signified to the Prophet that his calling ought to be deservedly held sacred. Since therefore Ezekiel bore certain marks of the prophetic office, although at first sight his conduct could not appear serious, yet the people ought to have enquired modestly. For whatever we know to flow from God should be reverently received without controversy. But if there is any obscurity we may wonder and enquire into it; but as I have said, docility and modesty ought always to precede. But what did the Israelites do? they enquired, indeed, the meaning of the Prophet’s conduct, but only to reject it with ridicule. For this reason God is angry, and announces himself a severe avenger of that audacity, because they persecuted the sacred Prophet. Hence this must be read emphatically — what doest thou? as if they said that the Prophet was foolish, and carried and prepared his goods, and dug through the wall, in vain, since all these things were of no moment. But the answer, when it shows that God is greatly offended with such trifling, sufficiently demonstrates that they did not ask the question through ignorance, or want of thought, but through mere wantonness.

He now says, this prophecy relates to the prince, and the whole house of Israel which is in the midst of them. Without doubt he understands the king, as we shall soon see: nor does he speak of any king indefinitely, but points out Zedekiah, as will be immediately evident from circumstances. He says, therefore, this burden, or this sorrowful prophecy, looks towards the prince, and to the house of Israel, which dwell at Jerusalem. But it is probable that some had fled that they might not fall into the hands of the enemy, since Jerusalem was a safe receptacle for them. The captives thought themselves bad managers, because they had not followed those leaders, since Jerusalem was a safe refuge for them, and hence the greater sorrow at their captivity. Hence God pronounces that the Israelites were comprehended with their king in this prophecy. It is indeed true that this was a common name to all the posterity of Abraham; for the twelve tribes sprung from the patriarch Jacob, but it was then becoming customary for the ten tribes to retain the name of Israel, and for that of Judah to have their own proper and peculiar name. Afterwards he confirms his teaching, that he was as a sign to them. We explained this expression yesterday, showing how the Prophet was placed before them as a sign, so that God represented what was as yet unknown to them; for signs divinely sent are called portents, when they foretell what no one would expect to happen. God, indeed, often shows what he is going’ to do by many, yet ordinary signs; but an extraordinary one, which cannot be considered natural, is called a portent. So therefore the Prophet is ordered to say to the Israelites that he was to them for a wonder, namely, to reprove their obstinacy, which, as we have said, was the cause of their impious contempt. For it was no part of their religion for a Prophet to deride them, so that they should suppose him to be trifling with them, as if frightening children about nothing. God, therefore, that the Israelites might at length be roused up at his own time, pronounces his servant to be a wonder to them. And we gather from the reason which is added, what the name portent meant in yesterday’s lecture. For he says, as I have done, so shall it be done to you; that is, what you now think to be child’s play, shall be seriously fulfilled in yourselves. For the Prophet seemed to act a part, like a player, and on this account was derided. He now declares that it should not be fabulous, since the Israelites, who were left in Judea among the Jews, and the king himself, should not act a part; for God would compel them to collect their baggage, and to take flight by stealth in the darkness of the night, which he follows up through the whole verse. Into banishment and exile, says he, shall they go. When therefore the Prophet was commanded to collect and prepare his goods, he was a sign of the exile of which he now speaks. But the explanation of the second part is added.

Calvin: Eze 12:12

We have said that two things were shown, both the people’s exile and their clandestine flight: the Prophet now speaks again about this trembling. He says therefore, that not only the vulgar and the dregs of the people would be so anxious that they would endeavor to escape secretly and carry their own baggage; but the prince himself, that is, their king would be subject to such ignominy: the prince himself, says he, shall carry on his shoulder. Many followed him, as we have seen, and at length he was seized with a great company, as the Prophet will shortly subjoin, and being’ caught in the desert of Jericho, he was dragged by the enemy before their king: but here mention is made of the king alone, because it was almost incredible that the enemy could not be reconciled. For surrender often appeases even the most hostile enemies; it often preserves kings, although an extended carnage may take place; and we know that kings are often preserved on account of their dignity, after they have been led in triumph. What therefore the Prophet pronounces concerning king Zedekiah does not imply any escape of the multitude from similar punishment: but because the king himself, together with his subjects in general, would be compelled to escape by stealth, and would be sure to fall into the hands of the enemy.

Next, the prince who is in the midst of them Here the words, the midst of them, are taken in a different sense from that in which the Israelites were lately said to be in the midst of the people who inhabited Jerusalem, because they had been mixed with the Jews from the time when they had dwelt within their territories. But he says their prince was in the midst in another sense, because in truth the eyes of all were turned towards him, as if when a standard is erected, it is beheld by all, and retains the whole multitude in their ranks, so also the king was in the midst, that the people might not disperse, for a miserable dispersion follows when the head is taken away. But the intention of the Holy Spirit must be observed. For the Jews, as we have formerly seen, were hardened in their wickedness by the false pretense that God would always maintain his dwelling among them. For it had been said of the throne of David, that it should stand as long as the sun and moon should shine in the heavens. (Psa 89:36.) And hence Jeremiah’s lamentable complaint: the Christ, or anointed of God, in whose breath our life consisted. (Lam 4:20.) The Prophet does not speak there after the usual mode, and obtrusively remind God of his promise, as hypocrites do, but he has respect to God’s counsel. For David, since he was a type of Christ, was truly the soul of the people, even among the Gentiles, as he is there reckoned to be. For they not only looked to their king for safety while included within the city walls, but although dispersed among the nations, they still hoped to be safe under their monarch’s shadow. But their confidence was perverse, since they had impiously departed from the true worship of God. Hence the Prophet, to deprive them of that vain source of pride and boasting, says, now their king was in the midst of them: but it would not always be so, for God would drive him out, and even compel him to fly into secret hiding-places.

He afterwards adds, he shall hide his face, that he shall not see the ground with his eyes This also was accomplished, the sacred history narrates. For Zedekiah escaped through the gardens by subterraneous passages: he thought the enemy would be ignorant of his flight, but he was seized. (2Kg 25:4; and Jer 39:4.) We see, then, the meaning of this concealment of his face or countenance, namely, because Zedekiah distrusted any he might meet. But this was very bitter, and also base and disgraceful, for a king so to conceal himself, and not to dare to look upon the ground with his eyes. And now something far more disastrous follows.

Calvin: Eze 12:13

That was no slight slaughter, when Zedekiah at length, in his desperation, thought of flight, and thus descended into hidden trenches, as if seeking life in the tomb: thus was he reduced to extremities. But the Prophet now adds, that it would be useless, because notwithstanding this he should be taken by his enemies Besides, what God executed by means of the Chaldeans he properly transfers to himself. The Chaldeans laid their snares when advised of the king’s flight: they knew its direction, and hence they apprehended him. So God announces himself as the author: I, says he, will stretch out my net. This we know, that the Chaldeans did not leave their own country of their own accord, nor carry on the war in their own strength, nor take the king by their own counsel; but the whole affair was under the government of heaven. Men lent their aid, and seemed to carry’ on the work by their own labor; but unless God had provided for the event, all their endeavors had proved fruitless. Hence, as God had stirred up the Chaldeans to exact punishment from the king and the people, so he raised their minds to confidence, then he strengthened them to persist in the siege of the city, and afterwards opened their eyes, and sent persons to disclose the plans of the king, so that he might be seized in a cave, as it really happened. The whole of this was done by the secret providence of God. So diligently ought we to observe those places in which God shows that what seems to be the work of men is really his own. Even likeness does not want its weight; for we seem always to have some refuge in perplexity, and on whatever side we look around, some hope deceives us. But God announces that he has nets spread, by which we are surrounded on every side: hence when we seem to have a way of escape, God has hidden nets in which he encloses us. So that this place compares God to a hunter, and ourselves to wild beasts; for when a huntsman follows wild beasts, they seek for a way of escape and rush out there, but they are caught in nets: so also when we endeavor to elude God’s hands, we are entrapped and held by him: because when we wish to withdraw ourselves from his providence, we deserve that blindness which leads us to rush on our own destruction.

Hence I will spread my net for him, and he shall be taken in my snares, I will lead him away, says he, to Babylon The Prophet shows by degrees how formidably God’s vengeance should alight on Zedekiah and the whole people. It was already most miserable to be taken by the enemy and subjected to their lust and cruelty. If he had been slain, this would have been accomplished in a single moment, but God wished him to be drawn into exile; meanwhile he says that he should die at Babylon, without seeing the city, both of which were accomplished. Zedekiah then wasted away in exile, for he lay even to his death in filth and defilement. And although he was buried, as we saw in Jeremiah, yet this condition was most sorrowful — to fear through one’s whole lifetime some fresh wrath of an enemy. Then he was barbarously and inhumanly treated: his eyes were put out on the journey; and here it is said, he shall not see Babylon, and yet he shall arrive there and die there. Afterwards he saw his sons strangled in his sight: then his eyes were dug out — a spectacle more grievous than death. Now we may reflect on the kind of life a man must spend in exile, in prison, and in chains — since he was bound with chains, as the sacred narrative informs us — there to consume away by a slow death in a foul prison and in total darkness; yet all this happened to Zedekiah. We see then how God thunders against the Israelites, who thought themselves hardly treated in exile, since they might have remained safe at Jerusalem.

Calvin: Eze 12:14

He confirms the verse above, and says, that although Zedekiah had many soldiers as a garrison, and accustomed the people to bear arms, yet all this would not profit him, since God would disperse all the guards in whom he trusted. He says then, that he would scatter to every wind all who were around Zedekiah For unbelievers were deceived when they saw the king surrounded by auxiliaries, and the people of the city trained to warfare: and since Zedekiah was so armed for the defense of the city, they thought it could never be taken by the Chaldeans. God, therefore, here first of all teaches that the war was carried on under his auspices, and then that there was no doubt of his taking the city. He does not speak of the Chaldeans, lest unbelievers should institute a comparison — “it is true indeed that the Chaldeans are besieging the city with a strong and numerous army, but the city is impregnable, and besides it is defended with great spirit, and the king has forces sufficiently strong for his defense.” Lest this opinion should foolishly deceive the disbelievers, God comes into the field and turns their attention away from the Chaldeans. For this reason he ascribes to himself the conduct of the enemy: hence we gather that profane nations are in God’s hands, since he not only governs them by the spirit of regeneration, but compels even the impious, who desire to abolish his authority, to obey his commands. God does not draw his sword from heaven, nor do angels openly appear with drawn swords; the Chaldeans do that; but as it is said in Isaiah, (Isa 10:15,) Shall the ax boast itself against its owner? Since thus the vigor of the Chaldeans was nothing in itself, God armed them and then afforded them the success which he wished. It follows —

Calvin: Eze 12:15

Here God insults both Jews and Israelites who had united themselves. He says that he would so display his power that they should be compelled to acknowledge him, but to their own destruction. Experimental knowledge is sometimes attributed to the faithful; because when we are too slow, God shows us his power by sure proofs. But what is here said ought to be restricted to the reprobate and abandoned, who do not acknowledge God except in death. Yet Zedekiah was not entirely without the fear of God: he reverenced Jeremiah, and the seed of piety was not altogether extinct in his mind. As regards the people, inasmuch as they offered the daily sacrifice, they certainly cherished some opinion of God’s favor, and also of his power. But because they despised the Prophets, they were altogether unsubdued, and made a laughing-stock of their threats, and for this cause they are said not to acknowledge God. And we must diligently notice this. For the impious do not think themselves so stupid as to refuse to God his just honor; but yet when God calls them they turn their backs: when he sets before them his message, even for their own advantage, they are not only deaf and stop their ears, but they are even riotous, and deride all his threats like idle stories. But it is certain that no knowledge of God can flourish when such contempt of his doctrine prevails. For this reason he says now, at length the Jews shall know, because this contempt hindered them from ascribing praise to God for his power; for they had been terrified by even his nod. Jeremiah had assiduously instructed them in God’s word, but they were so hardened that they treated it as a thing of nought. The threat then is most grievous: as if God had said, When I smite you with my hand, you shall feel me to be God. Let us learn then to acknowledge God betimes by faith, because this is the fitting opportunity for salutary knowledge. Let us not abuse his patience while he rages against us with a stretched out hand, and pursues us fiercely. Sometimes, indeed, he chastises his own people for their good, but when it comes to pass that there is no hope of repentance to the reprobate, then he reduces them to nothing. Now it follows —

Calvin: Eze 12:16

Some think that God here speaks of the faithful, whom he had determined to preserve in the very midst of death. And certainly there is some mitigation of his former vengeance. But it is not in harmony with the rest to understand the faithful here, for he is speaking of the people in general. But as we have already seen that the slaughter of the city was such that God scattered the remnant to the four winds, and this the Prophet confirms. We must hold, then, first of all, that this promise was not directed peculiarly to the elect or to God’s Church, but rather that God is showing that exile will not be the end of woes to the captives, although they will not be directly cut to pieces. Their condition, indeed, might seem preferable, but God pronounces that he would be inexorable towards them. Although all should not perish by the sword, or famine, or pestilence, and some remnant should be left, that will happen, says he, not because I am going to be reconciled to them, but that I may spread their crimes among the Gentiles. For when he says, that they may narrate, he does not mean that they would be witnesses to their own sins, as the pious are accustomed, as we shall see elsewhere, to extol the mercy of God, and candidly to confess their faults before men. He does not mean that kind of confession which is a sign of repentance, but rather a real speech. ²⁵⁷ For that exile uttered with a loud voice, that those men were abandoned whom God treated with such hostility. He had chosen the people, was the guardian of the city, and would have been their perpetual preserver, if their perverseness had not prevented it. Hence their being destitute of his aid, their being deprived of all their goods, their being treated tyrannically by their enemies, this made their extreme wickedness clearly appear. They narrated, then, not by words but by their actual position, their own sins to the Gentiles.

Now, therefore, we understand the intention of God: although some remained alive and unconcerned by either the sword, or famine, or pestilence, yet they were cursed, since their expulsion to a distance served no other purpose than that of spreading their disgrace and rendering them detestable, so flint the profane Gentiles acknowledged that they deserved vengeance for their wickedness. Therefore they shall narrate among the Gentiles all their abominations, and they shall know that I am Jehovah. Again he repeats that sentiment, that they should know too late what they had despised: since God had acted towards them as a father, and they had not acknowledged his favor; and at length they should be compelled to feel him as their judge, even to their eternal destruction.

Calvin: Eze 12:17

The Prophet is now ordered to represent the famine which awaited the Jews in both the siege and exile. But this prophecy ought to be especially referred to the time of the siege; for the Jews were in continual fear, and thought that by means of their garrison they would be impregnable. But as the Lord had often removed this trust from them, so he does now: hence therefore that miserable anxiety and fear, so that they never ate their bread but in fear, nor drank their water but in confusion. For a besieged city always fears for itself, and then the enemy so harasses them that fatigue at length compels the besieged to surrender. And it is probable, since the army of the Chaldees could often attempt to take the city with ease and without any great loss, that the Jews would daily be subject to fresh terrors, so that they could neither eat bread nor drink water except in anxiety and confusion. But because simple and unadorned teaching would not have been effective among the ten tribes and the Jews, hence an outward symbol is added. The Prophet therefore is the image of the besieged people, and hence he is ordered to eat his bread with trembling, that the spectacle might the more affect these slow and slothful men. By and bye the application follows, thou shalt say to the people of the land I do not doubt that he here means the ten tribes: hence the land signifies Chaldea, and those regions through which the exiles were dispersed. As we have before seen, it was to their advantage to hear this, because they thought that the Jews remaining at home were treated well, and themselves miserably. Hence not only their complaint but even their outcry against God and his servants, especially Jeremiah. This then is the reason why the Prophet is obliged to utter his discourse to the captives.

But afterwards it follows, Thus saith the Lord Jehovah to the inhabitants of Jerusalem concerning the land of Israel, that is, those remaining in the land of Israel. We here see that the land of Israel is distinguished from the other land, of which mention was lately made. Those who dwelt at Jerusalem remained quiet in their own inheritance; and hence their condition was esteemed better, because nothing is more sad than exile and captivity. But God pronounces them more miserable than the captives, who had already been relieved from the principal part of their miseries. They shall eat, says he, their bread in pain, or torture, and shall drink their water in desolation: he does not repeat the same words which he had formerly used, but shortly shows that the Jews boasted in vain that they were still in safety: because very soon the enemy will press upon them, so that they should not be able to eat a mouthful of bread in peace. That the land may be reduced, says he, from plenty to devastation: some translate, after its plenty, which is forced and far-fetched; for the Prophet means that the land would be desert and empty through exhaustion: for plenty, as we well know, means an abundance of all things. Judea was then reduced from plenty to want, when the enemies plundered whatever it contained, and so the region was despoiled of its wealth. The reason follows, through the violence of those who dwell in it. Some explain this erroneously of the Chaldees, because they lost the whole land through their rapacity. For the Prophet rather advises that this vengeance of God was just, because in truth all the Jews were given up to violence, cruelty, and rapacity. חמס , chemes, signifies all kinds of injury, but usually means violence and rapine. Hence we understand the Prophet’s intention, namely, that the Jews suffered this slaughter deservedly, because the just reward of their wickedness was measured out to them. And thus Ezekiel represses all complaints, in which they too freely indulged, as if God was treating them too roughly and hardly. Therefore he shortly teaches them that he would not spare them any longer. It follows —

Calvin: Eze 12:20

He pursues the same sentiment. He had threatened destruction to Jerusalem and its citizens: he now adds the other cities of Judah which were still inhabited. Lastly, he speaks of the whole land, as if he said that no single corner should suppose itself free from slaughter, since God’s vengeance should attack it as well as the cruelty of enemies through all regions. Jerusalem was the head of the whole nation; Ezekiel predicts its siege, and after that it became easy to overthrow and spoil other cities, so that the whole region was rendered subject to the lust of the enemies. He afterwards adds what we have noticed previously, ye shall know that I am Jehovah They had heard this instruction from the Prophets, they ought to have been imbued with it from their earliest childhood, for God had borne witness by many proofs that he was the true God. For his power had become sufficiently known and understood by the frequent succors by which that wretched people had been snatched from even immediate death. But as their impiety had stupified them, so that they carelessly despised not only the Prophet’s teaching, but the very judgments of God, when he openly punished them, this knowledge is not mentioned without reason. When therefore God puts forth his hand for the last time to chastise them, he says that his power should be so manifest among them, that it should no longer escape them; but yet they were so hardened in their depravity that they almost entirely forgot God. For a contrast is always to be observed between that knowledge which springs from performance and that arising from utterance; for those who had closed their ears when God invites them to himself as servants, must be compelled to feel him to be God when he is silent and is executing his vengeance upon them. It follows —

Calvin: Eze 12:21

Here God inveighs against that gross ridicule which prevailed everywhere among the Jews. For when the Prophets had been threatening them so long, this their earnestness was so far from leading them to repentance, that they became more obstinate and callous. Since they persisted in this obstinacy, and boasted in their escape, and through confidence in their freedom from punishment, re-belied more and more against God, the Prophet is ordered to repress this their boasting. It was monstrous indeed for a people who had imbibed from childhood the teaching of the law and the Prophets, thus to break forth against God as if he had spoken falsely by his Prophets. For this was their boasting: Oh! the days are prolonged: therefore every vision has passed away and failed From this delay they argued that they had no cause for fear, since whatever Jeremiah and the rest had predicted had passed away. We perceive then how unbelievers turn the patience of God into material for obduracy and stupidity. God spares them, gives them leisure, and invites them to repentance; but what do they do? They count the days and years, and when they see that God does not immediately, execute the judgment which he had uttered by his servants, they laugh at it, and esteem the Prophet’s words as idle fables. Such, then, was the impiety against which the Prophet inveighs, saying, what is this? The question implies detestation, for God here wonders at the sloth, nay fury of the people, because it dared thus to vomit forth its blasphemies with open mouth:’ for what remains when God is supposed to be false both in his promises and his threatenings? In this way all religion is abolished. Nor is it surprising that God detests so monstrous a thing, while he asks how it can happen that the Israelites break forth into such madness: what, says he, is the meaning of this your proverb? He seems to include his servant among the others, because he was one of the people: hence he participates in that which did not belong to him personally. Moreover, this passage must be diligently noticed, when the impious conclude that they have no occasion to fear, because their days are protracted.

This is, as I have said, a sign of extreme folly, but it is not surprising if they imagine God to be false to his word and his threats to be in vain, because his hand does not instantly appear, since they treat his teaching without the slightest respect. Since, therefore, unbelievers are never afraid unless terrified by the power of God, and are never in the slightest degree moved, it is not surprising that they think it entirely illusory, when they see him at rest while his words still resound in men’s ears. Hence the language of the Apostle should come to mind, that Noah built the ark by faith, because he feared the hidden judgment of God of which he had been admonished, as if the whole deluge was before his eyes, in which he saw the whole world immersed. (Heb 11:7.) Although, therefore, God conceals his hand for the time, let us learn so to fear the whole of his instructions that delay may not lead us into such sloth as this.

Now he adds, Thou shalt tell them, therefore, thus saith the Lord Jehovah: I will make this proverb cease from the land of Israel Here God shows that his anger was more and more inflamed by their contempt. And the impious, by pretending that he is not true to his word, produce the effect of hastening the accomplishment of those judgments which otherwise God was prepared to suspend. Lastly, the impious stimulate God to exercise his vengeance, while they infer that they have escaped through delay, and that the vision was so fleeting and evanescent that they provoke him purposely to a contest. For the confirmation of this sentiment follows directly, that verily the days were approaching. Since time gave the Jews confidence in escape from punishment, God announces that the end was at hand, that they may feel themselves to have been too long blinded while they abused his continued forbearance. The days then approached: also the word of every vision: “the word” is here taken for the “effect.” We know that דבר , deber, is often taken for “thing,” “business,” “result;” but in this place the Prophet takes the word for the effect of the vision, as if he had said, that whatever the Prophets had spoken should be firm and stable. It follows —

Defender: Eze 12:15

This great prophecy of the worldwide dispersion of the children of Israel is given many times in the Bible (Deu 4:27; Luk 21:24). Its remarkable fulfillment for some 2000 years is a testimony to the inerrant accuracy of the Bible."

TSK: Eze 12:2

thou : Eze 2:3, Eze 2:6-8, Eze 3:9, Eze 3:26, Eze 3:27, Eze 17:12, Eze 24:3, Eze 44:6; Deu 9:7, Deu 9:24, Deu 31:27; Psa 78:40; Isa 1:23, Isa 30:1, Isa 30:9, Isa 65:2; Jer 4:17, Jer 5:23, Jer 9:1-6; Dan 9:5-9; Act 7:51, Act 7:52

which : Deu 29:4; Isa 6:9, Isa 6:10, Isa 29:9-12, Isa 42:19, Isa 42:20; Jer 5:21; Mat 13:13, Mat 13:14; Mar 4:12, Mar 8:17, Mar 8:18; Luk 8:10; Joh 9:39-41, Joh 12:40; Act 28:26, Act 28:27; Rom 11:7, Rom 11:8; 2Co 3:14, 2Co 4:3, 2Co 4:4; Eph 4:18; 2Th 2:10,2Th 2:11

for : Eze 2:5

TSK: Eze 12:3

prepare : Eze 12:10-12, 4:1-17; Jer 13:1-11, Jer 18:2-12, Jer 19:1-15, Jer 27:2

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.

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

TSK: Eze 12:4

at even : Eze 12:12; 2Ki 25:4; Jer 39:4, Jer 52:7

they that go forth into : Heb. the goings forth of

TSK: Eze 12:5

Dig thou : Heb. Dig for thee, This was to shew that Zedekiah should escape from the city through a breach in the wall. 2Ki 25:4; Jer 39:2-4

TSK: Eze 12:6

thou shalt : This intimated that Zedekiah should steal out of the city in the twilight, carrying on his shoulders some of his property, with his head covered, not only as in distress but to escape detection. These prophecies, which were accurately fulfilled, are supposed to have been delivered in the sixth year of Zedekiah, five years before the taking of Jerusalem.

cover : 1Sa 28:8; 2Sa 15:30; Job 24:17

for I : Eze 12:11, Eze 4:3, Eze 24:24; Isa 8:18, Isa 20:2-4

TSK: Eze 12:7

I did so : Eze 2:8, Eze 24:18, Eze 37:7, Eze 37:10; Jer 32:8-12; Mat 21:6, Mat 21:7; Mar 14:16; Joh 2:5-8; Joh 15:14; Act 26:19

I brought : Eze 12:3-6

digged : Heb. digged for me

TSK: Eze 12:9

the rebellious : Eze 12:1-3, Eze 2:5-8

What : Eze 17:12, Eze 20:49, Eze 24:19

TSK: Eze 12:10

This : 2Ki 9:25; Isa 13:1, Isa 14:28; Mal 1:1

prince : That is, Zedekiah king of Judah. Eze 7:27, Eze 17:13-21, Eze 21:25-27; Jer 21:7, Jer 24:8, Jer 38:18

TSK: Eze 12:11

I am : Eze 12:6

remove and go : Heb. by removing go, Jer 15:2, Jer 52:15, Jer 52:28-30

TSK: Eze 12:12

Eze 12:6; 2Ki 25:4; Jer 39:4, Jer 42:7

TSK: Eze 12:13

My net : This was to intimate, that though he escaped out of the city, the Chaldeans should overtake him, and carry him to Babylon. Jeremiah had predicted that his ""eyes should see the eyes of the king of Babylon,""and here Ezekiel foretold that he should not see Babylon, though he should die there; and Josephus says that he thought the two prophecies so inconsistent with each other, that he believed neither; yet both were exactly fulfilled, and the enigma of Ezekiel explained, when Zedekiah was brought to Nebuchadnezzar at Riblah, where he had his eyes put out, and was then carried to Babylon, and there died. Eze 17:16, Eze 17:20, Eze 19:8, Eze 19:9, Eze 32:3; Job 19:6; Psa 11:6; Isa 24:17, Isa 24:18; Jer 50:24; Lam 1:13, Lam 3:47, Lam 4:19, Lam 4:20; Hos 7:12; Luk 21:35

and I : 2Ki 25:5-7; Jer 34:3, Jer 39:7, Jer 52:8-11

TSK: Eze 12:14

I will scatter : Eze 5:10-12, Eze 17:21; 2Ki 25:4, 2Ki 25:5

I will draw : Eze 5:2, Eze 5:12, Eze 14:17, Eze 14:21; Lev 26:33; Jer 42:16, Jer 42:22

TSK: Eze 12:15

Eze 12:16, Eze 12:20, Eze 5:13, Eze 6:7, Eze 6:14, Eze 7:4, Eze 11:10, Eze 24:27, Eze 25:11, Eze 26:6, Eze 28:26, Eze 33:33; Eze 39:28; Eze 14:18; Psa 9:16

TSK: Eze 12:16

I will : Eze 6:8-10, Eze 14:22, Eze 14:23; Isa 1:9, Isa 6:13, Isa 10:22, Isa 24:13; Jer 4:27, Jer 30:11; Amo 9:8, Amo 9:9; Mat 7:14, Mat 24:22; Rom 11:4, Rom 11:5

a few men : Heb. men of number, Gen 13:16; Isa 10:19; Rom 9:27

that they : Eze 14:22, Eze 14:23, Eze 36:31; Lev 26:40,Lev 26:41; Jer 3:24, Jer 3:25; Dan 9:5-12

and they : Deu 29:24-28; 1Ki 9:6-9; Jer 22:8, Jer 22:9

TSK: Eze 12:18

Eze 4:16, Eze 4:17, Eze 23:33; Lev 26:26, Lev 26:36; Deu 28:48, Deu 28:65; Job 3:24; Psa 60:2, Psa 60:3; Psa 80:5, Psa 102:4-9

TSK: Eze 12:19

with carefulness : 1Ki 17:10-12

that her : Eze 6:6, Eze 6:7, Eze 6:14, Eze 36:3; Isa 6:11; Jer 4:27, Jer 9:10,Jer 9:11, Jer 10:22, Jer 18:16, Jer 32:28; Jer 33:10,Jer 33:12; Mic 7:13; Zec 7:14

all that is therein : Heb. the fulness thereof, Psa 24:1; 1Co 10:26, 1Co 10:28

because : Eze 7:23; Gen 6:11-13; Psa 107:34; Jer 6:7; Mic 3:10-12

TSK: Eze 12:20

Eze 15:6, Eze 15:8; Isa 3:26, Isa 7:23, Isa 7:24, Isa 24:3, Isa 24:12, Isa 64:10,Isa 64:11; Jer 4:7, Jer 4:23-29; Jer 12:10-12, Jer 16:9, Jer 19:11, Jer 24:8-10, Jer 25:9, Jer 34:22; Lam 5:18; Dan 9:17

TSK: Eze 12:22

what : Eze 18:2, Eze 18:3; Jer 23:33-40

The days : Eze 12:27, Eze 11:3; Isa 5:19; Jer 5:12, Jer 5:13; Amo 6:3; 2Pe 3:3, 2Pe 3:4

TSK: Eze 12:23

I will : Eze 18:3; Isa 28:22

The days : Eze 12:25, Eze 7:2, Eze 7:5-7, Eze 7:10-12; Joe 2:1; Zep 1:14; Mal 4:1; Mat 24:34; Jam 5:8, Jam 5:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Eze 12:2

Compare Deu 1:26; margin reference; Rom 10:21. The repetition of such words from age to age, shows that the prophet’ s words are intended to reach beyond the generation in which he lived.

Barnes: Eze 12:3

Stuff - 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.

Barnes: Eze 12:4

The particulars which Ezekiel here foretold actually occurred (compare 2Ki 25:4; Jer 39:4); but at this time Zedekiah seemed to be prosperous, and the Jews at Jerusalem expected, it is clear, a long continuance of his prosperity (see Eze 17:1 note).

The prophetic character of the passage is undoubted (the prophet is declared to be "a sign,"Eze 12:6) - the genuineness of the book and of the position of the passage in the book, are beyond dispute; in the historical event we have an exact fulfillment. The only legitimate inference is that the prophet received his knowledge from above.

Barnes: Eze 12:6

Thou shalt cover thy face - A sign of mourning (see Eze 24:17); also of Zedekiah’ s blindness Eze 12:12.

Barnes: Eze 12:7

In the evening the prophet was to return to the wall, break through it, and transport the goods from the inside to the outside of the city.

Barnes: Eze 12:10

Burden - A word used to indicate a prediction of woe to be borne by some individual or people (Isa 13:1 note). Ezekiel, bearing his "stuff"on his shoulder was a sign of the weight of calamity coming upon king and people.

Barnes: Eze 12:13

Compare Jer 52:9 ff

Barnes: Eze 12:16

Few - literally, as in the margin; so few, that they can easily be counted Isa 10:19. The few who should escape destruction should make known to all among whom they should dwell how great had been the wickedness of the people, how just their punishment.

Barnes: Eze 12:18

Here the sign is the exhibition of such terror as the danger of a siege creates.

Barnes: Eze 12:19-20

The people of the land - Chaldaea.

Of the inhabitants - In respect to "the inhabitants."

Desolate from, all that is therein - i. e., stripped of all its inhabitants and of all its wealth.

At one and the same time, Jeremiah was prophesying in Jerusalem, and Ezekiel in Chaldaea; the prophecies of the former were sent to the exiles, and those of Ezekiel to the dwellers at Jerusalem, that the guiding hand of One God in different places might be made clear (Jerome).

Barnes: Eze 12:21-28

As in Ezek. 7, the nearness of the judgment is foretold.

Eze 12:22

The land of Israel - is put generally for the land where the children of Israel dwelt, whether at home, or in exile. There was prevalent a disregard for the true prophets, which is ever followed by a recognition of the false. First, the true prophet is rejected because it is thought that his prophecies fail. Then men persuade themselves that if the prophecy be true it respects some distant time, and that the men of the present generation need not disturb themselves about it. Compare Jer 1:11; Amo 6:3; Mat 24:43; 1Th 5:2; 2Pe 3:4. Against both these delusions Ezekiel is commissioned to protest, and so to lead the way to his condemnation of his countrymen for their blind reliance on false prophets.

Poole: Eze 12:1

Came unto me in the sixth and seventh years of Jeconiah’ s captivity, and of Zedekiah’ s reign; in the latter end of the three hundred and eighty-seven of Ezekiel’ s lying on his side, three years before the fatal siege began.

Poole: Eze 12:2

Thou dwellest the prophet knowing the captivity would be long, had settled his habitation, and probably found some favour with the enemy, that he might be accommodated for his abode. The Jews who gave up to the Chaldeans found that kindness mentioned Jer 29:4-7 , with Eze 24:5,6 , and so were indifferently well placed together, and the prophet dwells among them, in the land of Chaldea.

A rebellious house in their captivity too many of them retained their stubborn murmuring and rebellious humour, and blamed, quarrelled, and condemned them who gave them counsel to yield, and themselves for yielding, and it is likely stirred up them at Jerusalem to hold out, and save themselves, and rescue their brethren. These will ridicule thy words, yet speak them; for they are mine, and shall be accomplished.

Eyes to see they have wit enough, they are of a capacity well enough fitted, if they would, to understand and consider what thou speakest; expressed by a double phrase, which signifies one and the same thing; eyes and ears.

See not they contemptuously refuse to see and hear, they will not consider, lay to heart, repent, and reform. They are a rebellious house ; they have conspired together, and all they will resolve or design is to do whatever is good in their own eyes, and whatever their wild imaginations, raised by false prophets, suggest.

Poole: Eze 12:3

Therefore and.

Prepare thee make ready in the sight of some of those which live about thee, that they may tell others.

Stuff for removing 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.

Remove 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.

By day at noon-tide, when the most may see what thou doest, and be instructed.

It may be it is not impossible that some may inquire what is the import and meaning of all this uncouth and obscure matter.

Poole: Eze 12:4

Having made all ready, as Eze 12:3 , thou shalt proceed to bear it away; not employ servants and laboureth to do it. but thou thyself shalt do it.

By day: see Eze 12:3 .

As stuff for removing: see Eze 12:3 .

At even: this circumstance, added to what was Eze 12:3 , speaks the secrecy and shame, with the danger of their coming out; in the evening, in the dark, when night may soon conceal them, and they gain a night’ s journey before the enemy hath notice to pursue. In their sight; before it is quite night, that they, who should learn by this sign, may see it and consider it.

Poole: Eze 12:5

Come not through the door, but, as one who knows there is a watch and guard upon the door, get to some back part of thy house, and dig there, Eze 12:7 , thyself, either to make the greater haste, or to keep all secret; for all will be little enough for them that must act what thou dost represent.

Thereby through the hole thou hast dug.

Poole: Eze 12:6

Upon thy shoulders in testimony of the servitude they shall be reduced to, who then must do what servants or beasts were wont to be employed in.

Carry it forth either the stuff or thyself; thou shalt go forth in the twilight, when there is a little light to guide thy way, but more darkness to conceal thy person and thy flight.

Cover thy face as full of shame, and exceeding unwilling to be seen or known.

For I have set thee: there is good reason why thou shouldst do this, how strange, unmanly, or ridiculous soever this may seem; the moral concerns the house of Israel and its king; I have set thee for a sign to them, and thou shalt tell them the meaning of these hieroglyphics in due time.

Poole: Eze 12:7

Forth either out of the house into some court or yard, through the wall whereof he digged; or else here is a transposing of his actions, and rehearsal of that in the first place which was acted in the second place.

Digged through the wall: see Eze 12:5 .

Poole: Eze 12:8

In the evening he packed, digged through the wall, and removed in the sight of the people; next morning inquiry is made how the people resent it.

Poole: Eze 12:9

What! are none come to thee, are they all so stupid, and regardless of my word and judgments? Do none inquire that they may know and do what is necessary in their circumstances? Do not thy fellow captives think these actions are significative? Do they not ask whether they in Babylon, or their fellow citizens at Jerusalem, are concerned in what thou doest?

Poole: Eze 12:10

Though they regard not to inquire, yet give them to know what I mean hereby.

Thus saith the Lord God: this to add weight and authority to the word.

This burden this dreadful prognostic; this prophecy is a burden which the kingdom shall groan under, and your king and the inhabitants of Jerusalem with him.

The prince Zedekiah.

All the house none may be excepted.

Poole: Eze 12:11

My person is the emblem of yours, and my actions in these cases are signs of that you shall do; and where you do not actively the like, yet the like shall be done to you, O inhabitants of Jerusalem.

Remove change their habitations, and carry away their goods, such as the clemency of a conqueror will permit.

Go into captivity you to whom I tell these things shall see them come from Jerusalem unto Babylon, as dejected, spoiled, and naked captives.

Poole: Eze 12:12

The prince Zedekiah.

Among them in Jerusalem.

Shall bear upon his shoulder disguised no doubt as a common ordinary servant, in hope so to escape; but to conceal himself he flees in a disguise, and chooseth the twilight as the time that would best favour his design; so 2Ki 25:4 .

They shall dig through the wall fulfilled when they broke down the wall to flee, as Jer 39:4 : probably they had built up some slight wall to blind the enemy, which now they break to flee through.

He shall cover his face partly out of grief, partly out of shame, partly prefiguring Zedekiah’ s future loss of his eyes, and his blindness which the insolency of Nebuchadnezzar afflicted him with; but Zedekiah did by this chiefly aim at concealing himself in disguise and covering his face.

Poole: Eze 12:13

In the disguise this fugitive might possibly escape from the net of Nebuchadnezzar, and of his captains. But, poor Zedekiah, dost thou not at last see that the Babylonians are employed of God, and that God will bring thee into his own and into Nebuchadnezzar’ s net.

Will I spread upon him in allusion to those that take birds or fish in nets, they spread it to its full extent, so will God spread his net that it shall cover Zedekiah and his followers.

He shall be taken mentioned as the principal, though he was not taken alone, many were taken with him.

I will bring him the Chaldeans carried him, and God brought him to Babylon, so second causes co-work with the first.

To Babylon which was the metropolis of the kingdom.

The land of the Chaldeans that strange land where they were captives whom God sent before, and whither obstinate Jerusalemites must now go.

Yet shall he not see it neither the land nor the city, though he shall spend the rest of his days there, and there die, but the Babylonish tyrant will put out his eyes at Riblah, 2Ki 25:6 Jer 39:5 .

Poole: Eze 12:14

All that are about him either the Egyptians who came to help him; or rather, those that did flee with him, as the choice and flower of his valiant and trusty servants, who would guard him through all dangers in the flight, till he might rest some where in safety. This was verified, 2Ki 25:4,5 Jer 39:5 .

All his bands whether auxiliaries or his own trained soldiers.

Draw out the sword after them send the enemy after them with drawn swords, wherewith they shall be slain, Jer 42:22 43:10,11 .

Poole: Eze 12:15

They shall know they shall see, confess, and be sensible of my power, justice, and truth, who make good my threats against obdurate sinners as well as my promises to believers.

Scatter and distress two expressions of the same thing, which is frequent in Scripture; and as it usually magnifieth the good or evil, so insures either.

Poole: Eze 12:16

But I will restrain the rage of the Chaldeans, and move them to some compassion towards some of the Jews, so that some, yet but few, shall remain; the sword shall not slay them, for 1 commission it, and it will not exceed its commission. I send the famine, but some I will feed; and the pestilence is my arrow, and hits but where I direct it.

A few men including the women also.

That they may declare either by relating those sins which were committed among them in Jerusalem, for which God was justly angry, and for which he punished them, though they were his own people. Or else, that though they should be silent, yet the very thing should speak itself, and their miseries should proclaim the wickednesses they had acted against God in their own land. Or, by their wicked practices which in captivity, and under the eye of the heathen, they commit, they will manifestly show to the heathen that God was just in all his severity.

They shall know either the Jews, or rather here the Chaldean heathens.

Poole: Eze 12:17

He was a sign to them in digging and bearing his stuff, now he must be a sign to them in another manner.

Poole: Eze 12:18

With quaking with commotion or shakings, as one whose apprehension of danger brings as it were an earthquake upon him; and this trembling is the same thing, but in other words. Thy water : here is no mention of delicious and generous wines, but water; so low should they be reduced, and yet not enjoy this very little, because of the great inward fears that shake them.

Poole: Eze 12:19

Explain the meaning of this unusual and uncomfortable manner of eating and drinking

unto the people the common sort of people, distinguished from rulers, of the land of Chaldea, in which the Jews were captives. Tell thy fellow captives who grudge and repent their coming hither, where they have much sorrow, yet some safety, plenty, and rest.

Of the inhabitants of Jerusalem who are not yet captivated; their sorrows are coming, and their state will be worse than yours.

Of the land of Israel nor will it be better with, those that dwell in the countries round about Jerusalem, they will flee for refuge into Jerusalem, and there perish. Eat their bread with carefulness; their very comforts shall be uncomfortable to them.

Her land Jerusalem’ s land, so called because it was the head city thereof.

May be desolate because that it is already, or shortly shall be, waste, emptied, though it was full of inhabitants, wealth, and plenty.

Violence injustice, oppression, and tyranny of the Jews toward one another, Jer 6:7 20:8 Eze 7:23 ; and this grown an epidemical sin, Eze 22:9,12 , from highest to lowest.

Poole: Eze 12:20

The cities the lesser cities up and down the land, which now are and will be inhabited when Jerusalem is destroyed,

shall be wasted with the sword, as the word seems to imply. Then shall you, who are now in Chaldea, know how the goodness of God brought you hither, that you had no real cause to complain that your condition was worse than your brethren’ s in Judea. You shall know the truth and severity of God against sinners.

Poole: Eze 12:22

After the manner of man God speaks with man,

What is? or it is a comely transition to a new subject of discourse.

That proverb that short saying taken up as undoubted truth, and in a very common manner used by all.

That ye have: he seems to include the prophet, as being one of the body of the people, though he used it not, nay, showed the falsehood and impiety of it.

In the land of Israel; in so the prophet and those with him are reckoned as if they were in the land of Israel, for that is their country. Or rather, concerning, as the Hebrew lu here used.

The days of severe punishments, of wrath and vengeance, are to come a great while hence; let them fear who are like to feel them, these prophecies cannot be imagined to look to our times: thus atheists, and contemners of the prophets, hardened one another into sin and security.

Every vision threatening vision, which Jeremiah at Jerusalem, and Ezekiel here in Chaldea, do dream of and would fright us with, comes to nothing, it is perished or dead in the nest.

Poole: Eze 12:23

Tell them either who use the proverb, or are stumbled at it; tell the one to convince, the other to instruct them.

I will make this proverb to cease: thus they abuse my patience, and affront my truth, and deride my justice; but when my patience at its period calls in my justice to vindicate it, and when calamities felt prove my truth and the presence of these sorrows, there can be no more place for such a proverb, the groundlessness of it being discovered to all.

Say unto them assure them.

The days are at hand: see Eze 12:22 : they draw near indeed, when within some three years Jerusalem shall see the enemy besieging it, and feel his sword cutting down her chosen men. All that which the vision contained shall, ere few years are over, clearly appear accomplished, according to what my prophets foretold.

Haydock: Eze 12:3

Removing. Literally, "vessels of transmigration," (Haydock) or bundles, (Calmet) and what was requisite for travelling, (Worthington) or in exile. (Haydock) ---

All this, to chap. xx., happened five years before the fall of Jerusalem. (Calmet) ---

See chap. viii. 1. (Haydock)

Haydock: Eze 12:6

Be carried. (Septuagint) St. Jerome reads, "thou shalt carry thy bundles on the shoulder," as many explain the Hebrew, (Calmet) and also ver. 7. "I bear it upon my shoulder," ver. 12. (Protestants) (Haydock) ---

Cover, to denote the blindness of Sedecias, (Calmet) or his attempt to disguise himself. (Haydock) ---

The faces of criminals were covered, Esther vii. The king and nobles escaped through a breach, Jeremias xxxix. 4. (Calmet) ---

Sign. Literally, "a prodigy to," &c. (Haydock) ---

The actions as well as the words of the prophet indicated what would happen. (St. Jerome, ver. 11.)

Haydock: Eze 12:10

Jerusalem. The people regarded not Jeremias. This prediction would be sent to them to confirm what he said, while it would tend to keep up the spirits of those who were in captivity. (Theodoret) (Calmet) ---

Israel. The people, or those of the ten tribes who had retired thither. (Menochius)

Haydock: Eze 12:13

Net, as was done in war, and to catch wild beasts, Jeremias xvi. 16. (Calmet) ---

Not see it, because his eyes shall be put out by Nabuchodonosor. (Challoner) ---

The false prophets thought they perceived a contradiction here; (Worthington) and Sedecias, confronting it with Jeremias xxxviii. 18., disregarded both. (Josephus, Antiquities x. 10.) ---

This was more pardonable than for Paine to object this as an inconsistency, after the event has so clearly verified the predictions of both, and shewed their consent. (Haydock) ---

The unhappy prince saw too late the true meaning. (Calmet) ---

He was put in a cage, like a wild beast, and conveyed blind to Babylon. (St. Jerome)

Haydock: Eze 12:14

Them. Many joined Godolias, chap. v. 2. (Haydock)

Haydock: Eze 12:18

Sorrow. Act like one under great anxiety and distress. (Calmet)

Haydock: Eze 12:22

Proverb, or common saying. (Worthington) ---

Prolonged. They took occasion from God's long suffering to become more wicked, (Calmet) and even asserted that the prophets told nothing but lies, (Theodoret) and spoke of events at a great distance, that they might not be detected. If what they announced came to pass, they attributed it to chance; (Calmet) if it did not, being only conditional, they ridiculed this idea as a mere subterfuge. (Haydock) ---

As the prophets had long before foretold the captivity, and it had not yet taken place, (Worthington) in general, though many were already in exile, (Haydock) they concluded that it would never be realized. Thus heretics deny the general judgment, 1 Peter iii. (Worthington) ---

Every vision, on this head, ver. 28. Many events were revealed that regarded the times of Christ, Daniel ix., &c. (Haydock)

Gill: Eze 12:1

The word of the Lord came unto me, saying. The word of prophecy, as the Targum; the vision of the cherubim being over, this, very likely, immediately followed upon the former; though the exact time of the prophecy cannot be fixed, because the date is not given; it must be between the sixth month of the sixth year of Jehoiachin's captivity, Eze 8:1; and the fifth month of the seventh year, Eze 20:1.

Gill: Eze 12:2

Son of man, thou dwellest in the midst of a rebellious house,.... The captives in Babylon, who murmured at their present condition and circumstances, and looked upon the inhabitants of Jerusalem to be in happy ones, and believed they would continue in them, as the false prophets persuaded them; not believing the prophets of the Lord; and encouraged them to stand out against the king of Babylon, repenting that they had surrendered to him, and hoped they should by their means be delivered see the same character of them, Eze 2:3;

which have eyes to see, and see not: they have ears to hear, and hear not; they had natural sense and understanding, and means and opportunities of being better informed, and of knowing the true state of things, and how they were, and would be; but they wilfully shut their eyes against all light and evidence, and stopped their ears, and would not hearken to the words of the prophets:

for they are a rebellious house; stubborn, obstinate, and self-willed: or, "a house of rebellion" ^r.

Gill: Eze 12:3

Therefore, thou son of man, prepare thee stuff for removing,.... Or, "vessels of captivity" ^s, such as persons take along with them when they go a journey, or into a far country; such as a staff, scrip, purse, shoes, &c. or household goods; such as tables, chairs, and the like, which are removed when a person goes from one house to another; by which sign they of the captivity were to be taught that Zedekiah and the people of the Jews should in like manner be carried captive into Babylon; which they were not willing to believe, and the false prophets had told them the contrary:

and remove by day in their sight; be carrying the stuff out, day by day, several days running, as Jarchi from Menachem interprets it; that they may see and take notice of it, and ask the reason of it; which, when known, they might send to their correspondents at Jerusalem, and acquaint them with it:

and thou shall remove from thy place to another place in their sight; from the house in which he dwelt, to another house at some distance; yet so as to be seen by them, both from whence and whither he moved:

it may be they will consider; or "see" ^t; make use of their eyes, and of their understandings, and think better of things. The Targum is,

"perhaps they will fear;''

the Lord, and regard his prophets, and be afraid of his judgments:

though they be a rebellious house; such who are the most obstinate may be reclaimed.

Gill: Eze 12:4

Then shall thou bring forth thy stuff by day in their sight,.... Bring it forth, that they may be spectators of it; and "by day", that it might be manifest to them what was carried out; and this day by day, till all was removed:

as stuff for removing; that is intended to be removed from one place to another, and is carried away in the daytime, in the view of everyone:

and thou shall go forth at even in their sight; as a man, having removed his goods in the daytime, goes forth himself at evening: this denotes the flight of Zedekiah from Jerusalem in the night, Jer 39:4;

as they that go forth into captivity: with a sorrowful countenance, in a mournful habit, and with airs and gestures showing anger, anxiety, and distress; with a bundle on their shoulders, and a staff in their hands.

Gill: Eze 12:5

Dig thou through the wall in their sight,.... The wall of the house where he was, as an emblem of the city of Jerusalem closely besieged, from whence there was no escape but by digging through the wall this showed the manner in which Zedekiah made his escape, by the way of the gate, between the two walls which was by the king's garden, Jer 52:7;

and carry out thereby; not his stuff, as before; but provisions for himself, necessary for his journey or flight; as no doubt Zedekiah and those with him did.

Gill: Eze 12:6

In their sight shall thou bear it upon thy shoulders,.... The bundle, packed up for his use and service, carried out through the wall dug by him. The Septuagint and Vulgate Latin versions render it, as if he himself was to be carried out upon the shoulders of another, thus: "in their sight, upon the shoulders, thou shall be carried"; but the former sense is best:

and carry it forth in the twilight; signifying the same as before:

thou shall cover thy face, that thou see not the ground; or "land"; not the land of Israel, but the land of Chaldea, where the prophet was: this shows that great shame and confusion which should attend the king of Judah when he fled, and great fear and terror also; and likewise his regard to his eyes being put out by the king of Babylon; so that he saw not the land into which he was carried captive, Jer 52:11;

for I have set thee for a sign unto the house of Israel; to show unto them by deeds, as well as by words, what should befall them; see Isa 8:18.

Gill: Eze 12:7

And I did so as I was commanded,.... Though it might seem ridiculous in the sight of men, and he be bantered and despised for it; yet, it being the will of God, he was obedient to it; as it becomes the servants of the Lord to be with all readiness and cheerfulness; even in things for which they may be laughed at by others:

I brought forth my stuff by day, as stuff for captivity; brought his goods out of his house, in order to be had to another place, as a type of the captivity of his countrymen the Jews:

and in the even I digged through the wall with mine hand; not with an iron instrument, with which walls are dug; but with his hand, he having no such instrument with him, and being in haste, and also that it might be done without noise; denoting the suddenness of Zedekiah's flight, and the haste he was in; not having time and leisure to take proper instruments with him, he and his men pulled out the stones of the wall with their own hands, and silently made their way through and escaped; see Eze 12:12;

I brought it forth in the twilight, and I bare it upon my shoulder in their sight: that it might be a sign and emblem of the above things to them, and they might learn some instructions from it.

Gill: Eze 12:8

And in the morning came the word of the Lord unto me, saying. That is, in the morning after he had done all the above things commanded him; explaining the meaning of them, and showing to whom they belonged.

Gill: Eze 12:9

Son of man, hath not the house of Israel, the rebellious house,

said unto thee,.... The Jews that were in captivity; for with these the prophet was, and before their eyes he had done the above things; and they only could put the following question to him, who were "the rebellious house"; Eze 12:2;

what dost thou? this they put not seriously, as desirous of being informed what was meant by all this; but as deriding the prophet for acting such a weak and silly part: this the Lord knew they had done, and therefore directs the prophet to make a proper answer; though some think the sense is, "hath not the house of Israel said unto thee, what dost thou?" no, they have not; they take no notice of it; never say one word about it, or inquire into the meaning of it; quite careless, thoughtless, and stupid; wherefore, though they will not ask anything concerning it, yet begin with them, and show them the design of it.

Gill: Eze 12:10

Say thou unto them, thus saith the Lord God,.... In answer to their sneering question; or notwithstanding their stupidity and indolence, and in order to awaken them out of it:

this burden concerneth the prince in Jerusalem; the present reigning prince in Jerusalem, King Zedekiah. The sense is, either that that burden of goods the prophet carried out on his shoulders had a regard to the king of Judah and his captivity, and was an emblem of it; or rather that the burden of prophecy, or that sorrowful calamity predicted by the above sign or type, had relation to that prince, and would be fulfilled in him; and so the Targum,

"upon the prince is the burden of this prophecy;''

in like manner Jarchi interprets it of prophecy:

and all the house of Israel which are among them; they were also concerned in it, and would be carried captive with their prince.

Gill: Eze 12:11

Say, I am your sign,.... Which represents you, and shows what will befall you:

like as I have done, so shall it be done unto them; as he had carried out his stuff, and had removed it from one place to another, so they should be carried away out of their own land into a foreign country, as follows:

they shall remove, and go into captivity; the Babylonish captivity.

Gill: Eze 12:12

And the prince that is among them,.... Zedekiah their king that reigned over them, in whom they trusted, and under whose government they thought themselves safe and secure:

shall bear upon his shoulder in the twilight, and shall go forth; out of Jerusalem, where his palace and throne were, leaving the main of his riches behind him; only should carry away what he could on his shoulder, a bundle of his most valuable effects, or provisions for his flight: or, as Kimchi and Ben Melech think, his clothes, for lighter march, and more speedy haste:

they shall dig through the wall to carry out thereby; it seems by this, that when the king, and his nobles and servants, made their escape, they not only went forth between two walls, but broke through one, in order to get away; which was done, not by the king himself, but by his servants; so the Targum,

"in a wall shall they dig to bring him out by it;''

and therefore the number is changed, not "he", but "they, shall dig", &c. though in the following words the singular is again used:

he shall cover his face, that he see not the ground with his eyes; either through shame at leaving the city, his palace, and all his grandeur. The Targum is,

"he shall cover his face because he hath sinned:''

or that he might not be known and be discovered who he was; and so it was through fear of being betrayed by a false friend, or taken by the enemy: or else this may respect his having his eyes put out at Riblah, so that he could not see with them the land he was carried into; though it rather seems to refer to his first escape out of Jerusalem with a mask or vizor on him, which might hinder his seeing the ground he went upon; and which, in his fright, he could not attend to, looking out here and there, not being able to keep his eye long upon any place. The Septuagint, Vulgate Latin, and Arabic versions, render it, "that he may not be seen with the eye, and he shall not see the land".

Gill: Eze 12:13

My net also will I spread upon him,.... Meaning the Chaldean army, which the Lord raised up, and brought against him, and gave success unto:

and he shall be taken in my snare; as a bird is taken in the snare of the fowler; or a wild beast by the hunter. The Jews have a tradition, which is mentioned both by Jarchi, Kimchi, and Abendana on the place, that there was a cave which reached from Zedekiah's house to the plains of Jericho, by the way of which he fled; and that God prepared a deer, which went upon the top of the cave; and the Chaldeans pursued it; and when it came to the mouth of the cave, Zedekiah was coming out, and they took him:

and I will bring him to Babylon to the land of the Chaldeans; yet shall he not see it; his eyes being put out at Riblah, Jer 39:7. The Prophet Jeremiah says that his eyes should behold the eyes of the king of Babylon, Jer 34:3; and yet here Ezekiel says that he should not see the land of the Chaldeans. Josephus ^u observes, that Zedekiah thought these two prophecies contradicted each other, and therefore gave credit to neither; but they both proved true; he saw the king of Babylon at Riblah; but his eyes being there put out, he saw not Babylon, whither he was carried captive:

though he shall die there; as he did, Jer 52:11.

Gill: Eze 12:14

And I will scatter to every wind all that are about him to help him,.... Either his bodyguards, the men of war that were with him when he fled, Jer 52:7; or his auxiliary troops, the Egyptians, whom he had taken into his pay for his assistance:

and all his bands: or "wings" ^w; the wings of his army. The Targum interprets it his army; these were all scattered from him when he was taken, Jer 52:8;

and I will draw out the sword after them: which fled into Egypt, and other countries; so that they did not escape, though they went not into captivity; see Eze 5:12.

Gill: Eze 12:15

And they shall know that I am the Lord,.... God omniscient, and can and do foresee and foretell future events, when the above things shall come to pass; and omnipotent, able to do what he purposed and declared he would; and true and faithful to his word, and holy and righteous in all his ways and works:

when I shall scatter them among the nations, and disperse them in the countries; of Egypt, Babylon, Media, and other places.

Gill: Eze 12:16

But I will leave a few men of them,.... Or, "men of number" ^x; of a small number, such as are easily reckoned up; which will require no great skill in numbers, nor trouble to count them:

from the sword, from the famine, and from the pestilence; during the siege of Jerusalem, and at the breaking of it up; but then they should be carried captive into other countries:

that they may declare all their abominations among the Heathen whither they come; who, observing their calamities, and distresses, would read their sin in their punishment; and conclude they must have been guilty of great enormities, who were punished in such a manner; so that their punishment was a visible and standing declaration to the Heathens of the abominable sins they had been guilty of: or else the end of reserving a few of them from the above capital judgments was, that they being brought to a sense of their sins by their afflictions, might freely confess them, express their repentance for them, and justify God in his proceedings towards them:

and they shall know that I am the Lord; not the Heathens, among whom this declaration would be made; but the Jews, brought under a conviction of their sin, and of the justice of God in his dealings with them.

Gill: Eze 12:17

Moreover the word of the Lord came to me, saying. Here follows another sign of the desolation of the Jews, which the prophet was unto them; as the former signified their going into captivity, this their famine and distress at the siege of Jerusalem, and the dreadful calamities attending and following that.

Gill: Eze 12:18

Son of man, eat thy bread with quaking,.... As one in surprise or fear, or that has got an ague upon him:

and drink thy water with trembling and with carefulness; fearing want of it, or as apprehensive of danger of its being taken away; see Eze 4:16.

Gill: Eze 12:19

And say unto the people of the land,.... Of Chaldea, where the prophet now was; not the natives of the land, but the Israelites, who were captives in it; who were ready to murmur and repine at their own case, as miserable; and at that of the Jews at Jerusalem, as happy; and therefore they are taught by this sign, as well as by the following prophecy, that they were mistaken:

thus saith the Lord God of the inhabitants of Jerusalem; or to them, or "concerning" them ^y; whom the captives in Chaldea thought lived so happily, and would continue so:

and of the land of Israel; or, "upon the land of Israel" ^z; inhabitants on it; to this sense the Targum and Septuagint Version interpret it, and also Kimchi:

they shall eat their bread with carefulness, and drink their water with astonishment; meaning at the siege of Jerusalem, when they could not eat and drink in peace; but, while they were eating and drinking, were disturbed and put into fear and surprise by the besiegers; and also, hearing that their provisions would not hold out, were careful how they ate and drank, and were frightened with the thoughts of being reduced to extreme want:

that her land may be desolate from all that is therein; or, "from its fulness" ^a; men and cattle, cities, towns, houses, vineyards, fields, fruits, and plenty of all good things. Jarchi expounds it of riches:

because of the violence of all them that dwell therein; not the violence of the Chaldeans, making a prey of all they met with, plundering cities and towns, and making forage of the fruits of the earth, by which means the land was desolate; but the rapine, oppression, and injustice of the Jews, which were the cause of all these calamities which came upon their country.

Gill: Eze 12:20

And the cities that are inhabited shall be laid waste,.... Not only the city of Jerusalem, but the other cities of Judea; as they were by the Chaldeans, which were then full of inhabitants:

and the land shall be desolate; the whole land of Judea be destitute of men and cattle, and lie uncultivated, and become barren and unfruitful:

and ye shall know that I am the Lord; who were then captives in Babylon, as well as those who should be dispersed among the nations would; see Eze 12:15.

Gill: Eze 12:21

And the word of the Lord came unto me, saying. After he had been a sign unto the people, in the two instances above mentioned; and they had hardened themselves against the belief of the things signified by them, because the time of their accomplishment was not yet.

Gill: Eze 12:22

Son of man, what is that proverb that ye have in the land of Israel,.... Which question is put, as ignorant of it, but as filled with indignation at the impiety and boldness of those that used it, and in order to expose the wickedness and folly of it:

saying, the days are prolonged; the days of affliction and distress; the time of Jerusalem's destruction, and of the Babylonish captivity, these were not to be of a long time; and therefore they were ready to flatter themselves they would never be, at least in their days; and hence, because judgment was not immediately executed, their hearts were set in them to do evil; and thus they abused the patience and long suffering of God, and they used this and the following expression so often, and so long, that they became proverbial to them:

and every vision faileth? or "perishes" ^b; every prophecy comes to nothing; no one is fulfilled; at least because not at, once, therefore they concluded it never would, or, however, hoped it never would; and so pleased themselves, and continued in their impenitence and unbelief, and contempt of prophecy.

Gill: Eze 12:23

Tell them therefore,.... Plainly and boldly, with the greatest assurance and confidence, as from God himself:

thus saith the Lord God, I will make this proverb to cease; by quickly accomplishing the things which they, by this proverb, represented as at a great distance, and what would never be brought about:

and they shall no more use it as a proverb in Israel; when the things predicted shall take place:

but say unto them, the days are at hand, and the effect of every vision; the time is hastening on, and will quickly come, when every prophecy shall be fulfilled: it was in the sixth year of Jehoiachin's captivity that these prophecies were delivered out; and in the ninth year Nebuchadnezzar came with his army, and besieged Jerusalem; so that the days were at hand; in three years' time there began an accomplishment of the above predictions, which were scoffed at in the proverb used.

Commentary -- Verse Notes / Footnotes

NET Notes: Eze 12:2

¹ sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).

² sn This verse is very similar to Isa 6:9-10.

NET Notes: Eze 12:3

¹ tn Heb “see.” This plays on the uses of “see” in v. 2. They will see his actions with their eyes and perhaps they will “see” with their mind, that is, understand or grasp the point.

NET Notes: Eze 12:6

¹ tn Apart from this context the Hebrew term occurs only in Gen 15:17 in reference to the darkness after sunset. It may mean twilight.

² tn Or “land” (ASV, NAB, NASB, NIV, NRSV).

³ sn See also Ezek 12:11, 24:24, 27.

NET Notes: Eze 12:7

¹ tn The words “my baggage” are not in the Hebrew text, but are implied from the context.

NET Notes: Eze 12:10

¹ tc The nearly incoherent Hebrew reads “The prince is this burden (prophetic oracle?) in Jerusalem.” The Targum, which may only be trying to make sense of a very difficult text, says “Concerning the prince is this oracle,” assuming the addition of a preposition. This would be the only case where Ezekiel uses this term for a prophetic oracle. The LXX reads the word for “burden” as a synonym for leader, as both words are built on the same root (נָשִׂיא, nasi’), but the verse is still incoherent because it is only a phrase with no verb. The current translation assumes that the verb יִשָּׂא (yisa’) from the root נָשִׂיא has dropped out due to homoioteleuton. If indeed the verb has dropped out (the syntax of the verbless clause being the problem), then context clearly suggests that it be a form of נָשִׂיא (see vv. 7 and 12). Placing the verb between the subject and object would result in three consecutive words based on the root נָשִׂיא and an environment conducive to an omission in copying: הַנָּשִׂיא יִשָּׁא הַמַּשָּׂא הַזֶּה (hannasi’ yisha’ hammasa’ hazzeh, “the Prince will raise this burden”).

sn The prince in Jerusalem refers to King Zedekiah.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tc The MT reads “within them.” Possibly a scribe copied this form from the following verse “among them,” but only “within it” makes sense in this context.

NET Notes: Eze 12:12

¹ sn The prince is a reference to Zedekiah.

² tn The words “his belongings” are not in the Hebrew text but are implied.

³ tc The MT reads “they”; the LXX and Syriac read “he.”

NET Notes: Eze 12:13

¹ tn Or “Babylonians” (NCV, NLT).

sn The Chaldeans were a group of people in the country south of Babylon from which Nebuchadnezzar came. The Chaldean dynasty his father established became the name by which the Babylonians are regularly referred to in the book of Jeremiah, while Jeremiah’s contemporary, Ezekiel, uses both terms.

² sn He will not see it. This prediction was fulfilled in 2 Kgs 25:7 and Jer 52:11, which recount how Zedekiah was blinded before being deported to Babylon.

³ sn There he will die. This was fulfilled when King Zedekiah died in exile (Jer 52:11).

NET Notes: Eze 12:18

¹ tn The Hebrew term normally refers to an earthquake (see 1 Kgs 19:11; Amos 1:1).

NET Notes: Eze 12:23

¹ tn Heb “the days draw near and the word of every vision (draws near).”

Geneva Bible: Eze 12:2

Son of man, thou dwellest in the midst of a rebellious house, who have eyes to see, and see ^{( a )} not; they have ears to hear, and hear not: for they [are] a rebellious house.

^{( a )} That is, they receive not the fruit of that which they see and hear.

Geneva Bible: Eze 12:6

In their sight shalt thou bear [it] upon [thy] shoulders, [and] carry [it] forth in the twilight: thou shalt cover thy face, that thou mayest not see the ground: for I have set thee [for] a ^{( b )} sign to the house of Israel.

^{( b )} That as you do, so shall they do, and therefore in you they will see their own plague and punishment.

Geneva Bible: Eze 12:9

Son of man, hath not the house of Israel, the rebellious house, said to thee, What ^{( c )} doest thou?

^{( c )} Do they not deride your doings?

Geneva Bible: Eze 12:13

My net also will I spread upon ^{( d )} 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.

^{( d )} When the king will think to escape by fleeing, I will take him into my net, as in (Eze 32:3).

Geneva Bible: Eze 12:16

But I will leave a ^{( e )} few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the nations where they come; and they shall know that I [am] the LORD.

^{( e )} Who would bear his Name, and would be his Church.

Geneva Bible: Eze 12:22

Son of man, what [is] that proverb [that] ye have in the land of Israel, saying, The days ^{( f )} are prolonged, and every vision faileth?

^{( f )} Because they did not immediately see the prophecies accomplished, they contemned them as though they would never be fulfilled.

Commentary -- Verse Range Notes

TSK Synopsis: Eze 12:1-28

1 Under the type of Ezekiels's removing,

8 is shewn the captivity of Zedekiah.

17 Ezekiel's trembling shews the Jews' desolation.

21 The Jews' presumptuous proverb is reproved.

26 The speediness of the vision.

MHCC: Eze 12:1-16

By the preparation for removal, and his breaking through the wall of his house at evening, as one desirous to escape from the enemy, the prophet signified the conduct and fate of Zedekiah. When God has delivered us, we must glorify him and edify others, by acknowledging our sins. Those who by afflictions are brought to this, are made to know that God is the Lord, and may help to bring others to know him.

MHCC: Eze 12:17-20

The prophet must eat and drink in care and fear, with trembling, that he might express the condition of those in Jerusalem during the siege. When ministers speak of the ruin coming upon sinners, they must speak as those that know the terrors of the Lord. Afflictions are happy ones, however grievous to flesh and blood, that improve us in the knowledge of God.

MHCC: Eze 12:21-28

From that forbearance of God, which should have led them to repent, the Jews hardened themselves in sin. It will not serve for an excuse in speaking evil, to plead that it is a common saying. There is but a step between us and an awful eternity; therefore it concerns us to get ready for a future state. No one will be able to put from himself the evil day, unless by seeking peace with the Lord.

Matthew Henry: Eze 12:1-16

Perhaps Ezekiel reflected with so much pleasure upon the vision he had had of the glory of God that often, since it went up from him, he was wishing it might come down to him again, and, having seen it once and a second time, he was willing to hope he might be a third time so favoured; but we do not find that he ever saw it any more, and yet the word of the Lord comes to him; for God did in divers manners speak to the fathers (Heb 1:1) and they often heard the words of God when they did not see the visions of the Almighty. Faith comes by hearing that word of prophecy which is more sure than vision. We may keep up our communion with God without raptures and ecstasies. In these verses the prophet is directed,

I. By what signs and actions to express the approaching captivity of Zedekiah king of Judah; that was the thing to be foretold, and it is foretold to those that are already in captivity, because as long as Zedekiah was upon the throne they flattered themselves with hopes that he would make his part good with the king of Babylon, whose yoke he was now projecting to shake off, from which, it is probable, these poor captives promised themselves great things; and it may be, when he was forming that design, he privately sent encouragement to them to hope that he would rescue them shortly, or procure their liberty by exchange of prisoners. While they were fed with these vain hopes they could not set themselves either to submit to their affliction or to get good by their affliction. It was therefore necessary, but very difficult, to convince them that Zedekiah, instead of being their deliverer, should very shortly be their fellow-suffered. Now, one would think it might have been sufficient if the prophet had only told them this in God's name, as he does afterwards (Eze 12:10); but, to prepare them for the prophecy of it, he must first give them a sign of it, must speak it to their eyes first and then to their ears: and here we have, 1. The reason why he must take this method (Eze 12:2): It is because they are a stupid, dull, unthinking people, that will not heed or will soon forget what they only hear of, or at least will not be at all affected with it; it will make no impression at all upon them: Thou dwellest in the midst of a rebellious house, whom it is next to impossible to work any good upon. They have eyes and ears, they have intellectual powers and faculties, but they see not, they hear not. They were idolaters, whose character it was that they were like the idols they worshipped, which have eyes and see not, ears and hear not, Psa 115:5, Psa 115:6, Psa 115:8. Note, Those are to be reckoned rebellious that shut their eyes against the divine light and stop their ears to the divine law. The ignorance of those that are wilfully ignorant, that have faculties and means and will not use them, is so far from being their excuse that it adds rebellion to their sin. None so blind, so deaf, as those that will not see, that will not hear. They see not, they hear not; for they are a rebellious house. The cause is all from themselves: the darkness of the understanding is owing to the stubbornness of the will. Now this is the reason why he must speak to them by signs, as deaf people are taught, that they might be either instructed or ashamed. Note, Ministers must accommodate themselves not only to the weakness, but to the wilfulness of those they deal with, and deal with them accordingly: if they dwell among those that are rebellious they must speak to them the more plainly and pressingly, and take that course that is most likely to work upon them, that they may be left inexcusable. 2. The method he just take to awaken and affect them; he must furnish himself with all necessaries for removing (Eze 12:3), provide for a journey clothes and money; he must remove from one place to another, as one unsettled and forced to shift; this he must do by day, in the sight of the people; he must bring out all his household goods, to be packed up and sent away (Eze 12:4); and, because all the doors and gates were either locked up that they could not pass through them or so guarded by the enemy that they durst not, he must therefore dig through the wall, and convey his goods away clandestinely through that breach in the wall, Eze 12:5. He must carry his goods away himself upon his own shoulders, for want of a servant to attend him; he must do this in the twilight, that he might not be discovered; and, when he has made what shift he can to secure some of the best of his effects, he must himself steal away at evening in their sight, with fear and trembling, and must go as those that go forth into captivity (Eze 12:4); that is, he must cover his face (Eze 12:6) as being ashamed to be seen and afraid to be known, or in token of very great sorrow and concern; he must go away as a poor broken tradesman, who, when he is forced to shut up shop, hides his head, or quits his country. Thus Ezekiel must be himself a sign to them; and when perhaps he seemed somewhat backward to put himself to all this trouble, and to expose himself to be bantered and ridiculed for it, to reconcile him to it God says (Eze 12:3) " It may be they will consider, and will by it be taken off from their vain confidence, though they be a rebellious house. "Note, We must not despair even of the worst, but that yet they may be brought to bethink themselves and repent; and therefore we must continue the use of proper means for their conviction and conversion, because, while there is life, there is hope. And ministers must be willing to go through the most difficult and inconvenient offices (for such was this of Ezekiel's removing), though there be but the it may be of success. If but one soul be awakened to consider, our care and pains will be well bestowed. 3. Ezekiel's ready and punctual obedience to the orders God gave him (Eze 12:7): I did so as I was commanded. Hereby he teaches us all, and ministers especially, (1.) To obey with cheerfulness every command of God, even the most difficult. Christ himself learned obedience, and so we must all. (2.) To do all we can for the good of the souls of others, to put ourselves to any trouble or pains for the conviction of those that are unconvinced. We do all things (that is, we are willing to do any thing), dearly beloved, for your edifying. (3.) To be ourselves affected with those things wherewith we desire to affect others. When Ezekiel would give his hearers a melancholy prospect he does himself put on a melancholy aspect. (4.) To sit loose to this world, and prepare to leave it, to carry out our stuff for removing, because we have here no continuing city. Arise, depart, this it not your rest, for it is polluted. Thou dwellest in a rebellious house, therefore prepare for removing; for who would not be willing to leave such a house, such a wicked world as this is?

II. He is directed by what words to explain those signs and actions, as Agabus, when he bound his own hands and feet, told whose binding was thereby signified. But observe, It was not till morning that God gave him an exposition of the sign, till the next morning, to keep up in him a continual dependence upon God for instruction. As what God does, so what he directs us to do, perhaps we know not now, but shall know hereafter.

1. It was supposed that the people would ask the meaning of this sing, or at least they should (Eze 12:9): " Hath not the house of Israel said unto thee, What doest thou? Yes, I know they have. Though they are a rebellious house, yet they are inquisitive concerning the mind of God,"as those (Isa 58:2) who sought God daily. Therefore the prophet must do such a strange uncouth thing, that they might enquire what it meant; and then, it may be hoped, people will take notice of what is told them, and profit by it, when it comes to them in answer to their enquiries. But some understand it as an intimation that they had not made any such enquiries: " Hath not this rebellious house so much as asked thee, What doest thou? No; they take no notice of it; but tell them the meaning of it, though they do not ask."Note, When God sends to us by his ministers he observes what entertainment we give to the messages he sends us; he hearkens and hears what we say to them, and what enquiries we make upon them, and is much displeased if we pass them by without taking any notice of them. When we have heard the word we should apply to our ministers for further instruction; and then we shall know if we thus follow on to know.

2. The prophet is to tell them the meaning of it. In general (Eze 12:10), This burden concerns the prince in Jerusalem; they knew who that was, and gloried in it now that they were in captivity that they had a prince of their own in Jerusalem, and that the house of Israel was yet entire there, and therefore doubted not but in time to do well enough. "But tell them,"says God, "that in what thou hast done they may read the doom of their friends at Jerusalem. Say, I am your sign, "Eze 12:11. As the conversation of ministers should teach the people what they should do, so the providences of God concerning them are sometimes intended to tell them what they must expect. The unsettled state and removals of ministers give warning to people what they must expect in this world, no continuance, but constant changes. When times of trouble are coming on Christ tells his disciples, They shall first lay their hands on you, Luk 21:12. (1.) The people shall be led away into captivity (Eze 12:11): As I have done, so shall it be done unto them; they shall be forced away from their own houses, no more to return to them, neither shall their place know them any more. We cannot say concerning our dwelling-place that it is our resting-place; for how far we may be tossed from it before we die we cannot foresee. (2.) The prince shall in vain attempt to make his escape; for he also shall go into captivity. Jeremiah had told Zedekiah the same to his face (Jer 34:3): Thou shalt not escape, but shalt surely be taken. Ezekiel here foretels it to those who made him their confidence and promised themselves relief from him. [1.] That he shall himself carry away his own goods: He shall bear upon his shoulder some of his most valuable effects. Note, The judgments of God can turn a prince into a porter. He that was wont to have the regalia carried before him, and to march through the city at noon-day, shall now himself carry his goods on his back and steal away out of the city in the twilight. See what a change sin makes with men! All the avenues to the palace being carefully watched by the enemy, they shall dig through the wall to carry out thereby. Men shall be their own house-breakers, and steal away their own goods; so it is when the sword of war has cancelled all right and property. [2.] That he shall attempt to escape in a disguise, with a mask or a visor on, which shall cover his face, so that he shall be able only to look before him, and shall not see the ground with his eyes. He who, when he was in pomp, affected to be seen, now that he is in his flight is afraid to be seen; let none therefore either be proud of being looked at or over-much pleased with looking about them, when they see a king with his face covered, that he cannot see the ground. [3.] That he shall be made a prisoner and carried captive into Babylon (Eze 12:13): My net will I spread upon him and he shall be taken in my snare. It seemed to be the Chaldeans' net and their snare, but God owns them for his. Those that think to escape the sword of the Lord will find themselves taken in his net. Jeremiah had said that king Zedekiah should see the king of Babylon and that he should go to Babylon; Ezekiel says, He shall be brought to Babylon, yet he shall not see it, though he shall die there. Those that were disposed to cavil would perhaps object that these two prophets contradicted one another; for one said, He shall see the king of Babylon, the other said, He shall not see Babylon; and yet both proved true: he did see the king of Babylon at Riblah, where he passed sentence upon him for his rebellion, but there he had his eyes put out, so that he did not see Babylon when he was brought thither. These captives expected to see their prince come to Babylon as a conqueror, to bring them out of their trouble; but he shall come thither a prisoner, and his disgrace will be a great addition to their troubles. Little joy could they have in seeing him when he could not see them. [4.] That all his guards should be dispersed and utterly disabled for doing him any service (Eze 12:14): I will scatter all that are about him to help him, so that he shall be left helpless; I will scatter them among the nations and disperse them in the countries (Eze 12:15), to be monuments of divine justice wherever they go. But are there not hopes that they may rally again? (he that flies one time may fight another time); no: I will draw out the sword after them, which shall cut them off wherever if finds them; for the sword that God draws out will be sure to do the execution designed. Yet of Zedekiah's scattered troops some shall escape (Eze 12:16): I will leave a few men of them. Though they shall all be scattered, yet they shall not all be cut off; some shall have their lives given them for a prey. And the end for which they are thus remarkably spared is very observable: That they may declare all their abominations among the heathen whither they come; the troubles they are brought into will bring them to themselves and to their right mind, and then they will acknowledge the justice of God in all that is brought upon them and will make an ingenuous confession of their sins, which provoked God thus to contend with them; and, as by this it shall appear that they were spared in mercy, so hereby they will make a suitable grateful return to God for his favours to them in sparing them. Note, When God has remarkably delivered us from the deaths wherewith we were surrounded we must look upon it that for this end, among others, we were spared, that we might glorify God and edify others by making a penitent acknowledgment of our sins. Those that by their afflictions are brought to this are then made to know that God is the Lord and may help to bring others to the knowledge of him. See how God brings good out of evil. The dispersion of sinners, who had done God much dishonour and disservice in their own country, proves the dispersion of penitents, who shall do him much honour and service in others countries. The Levites are by a curse divided in Jacob and scattered in Israel, yet it is turned into a blessing, for thereby they have the fairest opportunity to teach Jacob God's laws.

Matthew Henry: Eze 12:17-20

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

Matthew Henry: Eze 12:21-28

Various methods had been used to awaken this secure and careless people to an expectation of the judgments coming, that they might be stirred up, by repentance and reformation, to prevent them. The prophecies of their ruin were confirmed by visions, and illustrated by signs, and all with such evidence and power that one would think they must needs be wrought upon; but here we are told how they evaded the conviction, and guarded against it, namely, by telling themselves, and one another, that though these judgments threatened should come at last yet they would not come of a long time. This suggestion, with which they bolstered themselves up in their security, is here answered, and shown to be vain and groundless, in two separate messages which God sent to them by the prophet at different times, both to the same purport; such care, such pains, must the prophet take to undeceive them, Eze 12:21, Eze 12:26. Observe,

I. How they flattered themselves with hopes that the judgments should be delayed. One saying they had, which had become proverbial in the land of Israel, Eze 12:22. They said, " The days are prolonged; the judgments have not come when they were expected to come, but seem to be still put off de die in diem - from day to day, and therefore we may conclude that every vision fails, because it should seem that some do, that because the destruction has not come yet it will never come; we will never trust a prophet again, for we have been more frightened than hurt."And another saying they had which, if it would not conquer their convictions, yet would cool their affections and abate their concern, and that was, " The vision is for a great while to come; it refers to events at a vast distance, and he prophesies of things which, though they may be true, are yet very far off, so that we need not trouble our heads about them (Eze 12:27); we may die in honour and peace before these troubles come."And, if indeed the troubles had been thus adjourned, they might have made themselves easy, as Hezekiah did. Is it not well if peace and truth shall be in my days? But it was a great mistake, and they did but deceive themselves into their own ruin; and God is here much displeased at it; for, 1. It was a wretched abuse of the patience of God, who, because for a time he kept silence, was thought to be altogether such a one as themselves, Psa 50:21. That forbearance of God which should have led them to repentance hardened them in sin. They were willing to think their works were not evil because sentence against them was not executed speedily; and therefore concluded the vision itself failed, because the days were prolonged. 2. It received countenance form the false prophets that were among them, as should seem from the notice God takes (Eze 12:24) of the vain visions, and flattering divinations, even within the house of Israel, to whom were committed the oracles of God. No marvel if those that deceived themselves by worshipping pretended deities deceived themselves also by crediting pretended prophecies, to which strong delusions God justly gave them up for their idolatries. 3. These sayings had become proverbial; they were industriously spread among the people, so that they had got into very one's mouth, and not only so, but were generally assented to, as proverbs usually are, not only the proverbs of the ancients, but those of the moderns too. Note, It is a token of universal degeneracy in a nation when corrupt and wicked sayings have grown proverbial; and it is an artifice of Satan by them to confirm men in their prejudices against the word and ways of God, and a great offence to the God of heaven. It will not serve for an excuse, in saying ill, to plead that it is a common saying.

II. How they are assured that they do but deceive themselves, for the judgments shall be hastened, these profane proverbs shall be confronted: Tell them, therefore, The days are at hand (Eze 12:23), and again, There shall none of my words be prolonged any more, Eze 12:28. Their putting the evil day far from them does but provoke God to bring it the sooner upon them; and it will be so much the sorer, so much the heavier, so much the more a surprise and terror to them when it does come. He must tell them,

1. That God will certainly silence the lying proverbs, and the lying prophecies, with which they buoyed up their vain hopes, and will make them ashamed of both: (1.) I will make this proverb to cease; for when they find the days of vengeance have come, and not one iota or tittle of the prediction falls to the ground, they will be ashamed to use it as a proverb in Israel, The days are prolonged, and the vision fails. Note, Those that will not have their eyes opened and their mistakes rectified, by the word of God, shall be undeceived by his judgments: for every mouth that speaks perverse things shall be stopped. (2.) There shall be no more any vain vision, Eze 12:24. The false prophets, who told the people they should have peace and should soon see an end of their troubles, shall be disproved by the event, and then shall be ashamed of their pretensions, and shall hide their heads and impose silence upon themselves. Note, As truth was older than error, so it will survive it; it got the start, and it will get the race. The true prophets' visions and predictions stand, and are in full force, power, and virtue; they give law, and receive credit, when the vain visions, and the flattering divinations, are lost and forgotten, and shall be no more in the house of Israel; for great is the truth, and will prevail.

2. That God will certainly, and very shortly, accomplish every word that he has spoken. With what majesty does he say it (Eze 12:25): I am the Lord! I am Jehovah! That glorious name of his speaks him a God giving being to his word by the performance of it, and therefore to the patriarchs, who lived by faith in a promise not yet performed, he was not known by his name Jehovah, Exo 6:3. But, as he is Jehovah in making good his promise, so he is in making good his threatenings. Let them know then that God, with whom they have to do, is the great Jehovah, and therefore, (1.) He will speak, whether they will hear or whether they will forbear: I am the Lord, I will speak. God will have his saying, whoever gainsays it. God's oracles are called lively ones, for they still speak when the pagan oracles are long ago struck dumb. There has been, and shall be, a succession of God's ministers to the end of the world, by whom he will speak; and, though contempt may be put upon them, that shall not put a period to their ministration: In your days, O rebellious house! will I say the word. Even in the worst ages of the church God left not himself without witness, but raised up men that spoke for him, that spoke from him. I will say the word, the word that shall stand. (2.) The word that he speaks shall come to pass; it shall infallibly be accomplished according to the true intent and meaning of it, and according to the full extent and compass of it: I will say the word and will perform it (Eze 12:25), for his mind is never changed, nor his arm shortened, nor is Infinite Wisdom ever nonplussed. With men saying and doing are two things, but they are not so with God; with him it is dictum, factum - said, and done. In the works of providence, as in those of creation, he speaks and it is done; for he said, Let there be light, and there was light - Let there be a firmament, and there was a firmament, Num 23:19; 1Sa 15:29. Whereas they had said, Every vision fails (Eze 12:22), God says, "No, there shall be the effect of every vision (Eze 12:23); it shall not return void, but every sign shall be answered by the thing signified."Those that see the visions of the Almighty do not see vain visions; God confirms the word of his servants by performing it. (3.) It shall be accomplished very shortly: " The days are at hand when you shall see the effect of every vision, Eze 12:23. It is said, it is sworn, that delay shall be no longer (Rev 10:6); the year of God's patience has now just expired, and he will no longer defer the execution of the sentence. It shall be no more prolonged (Eze 12:25); he has borne with you a great while, but he will not bear always. In your days, O rebellious house! shall the word that is said be performed, and you shall see the threatened judgments and share in them. Behold, the Judge stands at the door. The righteous are taken away from the evil to come, but this rebellious house shall not be so quietly taken away; no, they shall live to be hurried away, to be chased out of the world. "This is repeated (Eze 12:28): " There shall none of my words be prolonged any more, but judgment shall now hasten on apace; and the longer the bow has been in the drawing the deeper shall the arrow pierce."When we tell sinners of death and judgment, heaven and hell, and think by them to persuade them to a holy life, though we do not find them downright infidels (they will own that they do believe there is a state of rewards and punishments in the other world), yet they put by the force of those great truths, and void the impressions of them, by looking upon the things of the other world as very remote; they tell us, " The vision you see is for many days to come, and you prophesy of the times that are very far off; it will be time enough to think of them when they come nearer,"whereas really there is but a step between us and death, between us and an awful eternity; yet a little while and the vision shall speak and not lie, and therefore it concerns us to redeem time, and get ready with all speed for a future state; for, though it is future, it is very near, and while impenitent sinners slumber their damnation slumbers not.

Keil-Delitzsch: Eze 12:1-7

Symbol of the Emigration

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

Keil-Delitzsch: Eze 12:8-16

Explanation of the Symbolical Action

Eze 12:8. And the word of Jehovah came to me in the morning, saying, Eze 12:9. Son of man, have they not said to thee, the house of Israel, the refractory generation, What art thou doing? Eze 12:10. Say to them, Thus saith the Lord Jehovah, This burden applies to the prince in Jerusalem, and to all the house of Israel to whom they belong. Eze 12:11. Say, I am your sign: as I have done, so shall it happen to them; into exile, into captivity, will they go. Eze 12:12. And the prince who is in the midst of them he will lift it upon his shoulder in the dark, and will go out: they will break through the wall, and carry it out thereby: he will cover his face, that he may not see the land with eyes. Eze 12:13. And I will spread my net over him, so that he will be caught in my snare: and I will take him to Babel, into the land of the Chaldeans; but he will not see it, and will die there. Eze 12:14. And all that is about him, his help and all his troops, I will scatter into all winds, and draw out the sword behind them. Eze 12:15. And they shall learn that I am Jehovah, when I scatter them among the nations, and winnow them in the lands. Eze 12:16. Yet I will leave of them a small number of men from the sword, from the famine, and from the pestilence; that they may relate all their abominations among the nations whither they have come; and learn that I am Jehovah. - As queries introduced with הלא have, as a rule, an affirmative sense, the words "have they not asked,"etc., imply that the Israelites had asked the prophet what he was doing, though not in a proper state of mind, not in a penitential manner, as the epithet בּית plainly shows. The prophet is therefore to interpret the action which he had just been performing, and all its different stages. The words הנּשׂיא המּשּׂא הזּה , to which very different renderings have been given, are to be translated simply "the prince is this burden,"i.e., the object of this burden. Hammassâ does not mean the carrying, but the burden, i.e., the threatening prophecy, the prophetic action of the prophet, as in the headings to the oracles (see the comm. on Nah 1:1). The "prince"is the king, as in Eze 21:30, though not Jehoiachin, who had been carried into exile, but Zedekiah. This is stated in the apposition "in Jerusalem,"which belongs to "the prince,"though it is not introduced till after the predicate, as in Gen 24:24. To this there is appended the further definition, "the whole house of Israel,"which, being co-ordinated with הנּשׂיא , affirms that all Israel (the covenant nation) will share the fate of the prince. In the last clause of Eze 12:10 בּתוכם does not stand for בּתוכהּ , so that the suffix would refer to Jerusalem, "in the midst of which they (the house of Israel) are." אשׁר cannot be a nominative, because in that case המּה to be understood as referring to the persons addressed, i.e., to the Israelites in exile (Hitzig, Kliefoth): in the midst of whom they are, i.e., to whom they belong. The sentence explains the reason why the prophet was to announce to those in exile the fat of the prince and people in Jerusalem; namely, because the exiles formed a portion of the nation, and would be affected by the judgment which was about to burst upon the king and people in Jerusalem. In this sense Ezekiel was also able to say to the exiles (in Eze 12:11), "I am your sign;"inasmuch as his sign was also of importance for them, as those who were already banished would be so far affected by the departure of the king and people which Ezekiel depicted, that it would deprive them of all hope of a speedy return to their native land.

להם , in Eze 12:11, refers to the king and the house of Israel in Jerusalem. בּגולה is rendered more forcible by the addition of בּשּׁבי . The announcement that both king and people must go into exile, is carried out still further in Eze 12:12 and Eze 12:13 with reference to the king, and in Eze 12:14 with regard to the people. The king will experience all that Ezekiel has described. The literal occurrence of what is predicted here is related in Jer 39:1., Jer 52:4.; 2Ki 25:4. When the Chaldeans forced their way into the city after a two years' siege, Zedekiah and his men of war fled by night out of the city through the gate between the two walls. It is not expressly stated, indeed, in the historical accounts that a breach was made in the wall; but the expression "through the gate between the two walls"(Jer 39:4; Jer 52:7; 2Ki 25:4) renders this very probable, whether the gate had been walled up during the siege, or it was necessary to break through the wall at one particular spot in order to reach the gate. The king's attendants would naturally take care that a breach was made in the wall, to secure for him a way of escape; hence the expression, " they will break through."The covering of the face, also, is not mentioned in the historical accounts; but in itself it is by no means improbable, as a sign of the shame and grief with which Zedekiah left the city. The words, "that he may not see the land with eyes,"do not appear to indicate anything more than the necessary consequence of covering the face, and refer primarily to the simple fact that the king fled in the deepest sorrow, and did not want to see the land; but, as Eze 12:13 clearly intimates, they were fulfilled in another way, namely, by the fact that Zedekiah did not see with his eyes the land of the Chaldeans into which he was led, because he had been blinded at Riblah (Jer 39:5; Jer 52:11; 2Ki 25:7). לעין , by eye = with his eyes, is added to give prominence to the idea of seeing. For the same purpose, the subject, which is already implied in the verb, is rendered more emphatic by הוּא ; and this הוּא is placed after the verb, so that it stands in contrast with הארץ . The capture of the king was not depicted by Ezekiel; so that in this respect the announcement (Eze 12:13) goes further than the symbolical action, and removes all doubt as to the credibility of the prophet's word, by a distinct prediction of the fate awaiting him. At the same time, his not seeing the land of Babylon is left so indefinite, that it cannot be regarded as a vaticinium post eventum . Zedekiah died in prison at Babylon (Jer 52:11). Along with the king, the whole of his military force will be scattered in all directions (Eze 12:14). עזרה , his help, i.e., the troops that break through with him. כּל־אגפּיו , all his wings (the wings of his army), i.e., all the rest of his forces. The word is peculiar to Ezekiel, and is rendered "wings"by Jos. Kimchi, like k^e nâphaim in Isa 8:8. For the rest of the verse compare Eze 5:2; and for the fulfilment, Jer 52:8; Jer 40:7, Jer 40:12. The greater part of the people will perish, and only a small number remain, that they may relate among the heathen, wherever they are led, all the abominations of Israel, in order that the heathen may learn that it is not from weakness, but simply to punish idolatry, that God has given up His people to them (cf. Jer 22:8).

Keil-Delitzsch: Eze 12:17-20

Sign Depicting the Terrors and Consequences of the Conquest of Jerusalem

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

Keil-Delitzsch: Eze 12:21-28

Declarations to Remove all Doubt as to the Truth of the Threat

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

Constable: Eze 4:1--24:27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

This section of the book contains prophecies that Ezekiel delivered from the beginning of his ministry (in 593 B.C.) to the fall of Jerusalem (586 B.C.). All of these prophecies deal with the coming destruction of the city and related calamities.

"Here begin Ezekiel's prophecies directed toward others than himself."¹⁰³

Constable: Eze 12:1--19:14

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

"The exiles had not grasped the serious consequences of Ezekiel's warnings. They still hoped for an early return to Palestine, for they viewed the continued preservation of Jerusalem and Judah as signs of security. After all, Jerusalem was the eternal city. They presented several reasons for their hope and security--as well as their objections to Ezekiel's warning--in chapters 12-19.

"First, if judgment was to come, it would not be in their lifetime, as Ezekiel had declared (ch. 12). Second, Ezekiel was only one of many prophets. Most prophets and prophetesses announced hope and reasons for optimism. Why should the people listen to Ezekiel (ch. 13)? Third, the leaders in Judah were ultimately responsible. If there was to be any judgment, it would be on them, not the exiles (ch. 14). Fourth, if real danger of judgment should exist, then they would only have to find some righteous man to intercede for them before God. Thus they would be delivered (ch. 14). Fifth, how could Ezekiel possibly believe that God would judge his own chosen people? He would not do that (chs. 15-16). Sixth, it would not be fair for God to judge anyone for his forefathers' sins. The people thought Ezekiel was saying that God did judge one for his forefather's sins (ch. 17). Seventh, if judgment was really coming, then there was nothing they could do to stop it; for they would be paying for their fathers' sins. It would not make any difference if they repented (ch. 18). Eighth, Zedekiah, the contemporary ruler of Judah, could be trusted. He would throw off the yoke of Babylonia (ch. 19).

"Ezekiel patiently, systematically, and adamantly (cf. 3:8-9) challenged the naive reasoning of the exiles, undermining each source of their optimistic rejection to his warnings of judgment. When Ezekiel had finished his challenges, no excuses remained."¹⁸⁷

This series of messages expands and develops the concepts presented in the preceding vision (chs. 8-11). Similarly the messages of judgment on Judah and Jerusalem (chs. 4-7) expounded elements in the vision of Ezekiel's commission (chs. 1-3). This pattern continues through the book.

"Chapters 4-11 have repeatedly shown the certainty of Jerusalem's destruction; chapters 12-19 present the necessity for it. The emphasis in these chapters is the moral cause of the exile."¹⁸⁸

The Judahites had trusted in the remnant in Jerusalem (12:1-20), parables (12:21-28), other prophets (ch. 13), idols (14:1-11), religious intercessors (14:12-23), their position as God's vine (ch. 15), the holy city of Jerusalem (ch. 16), Zedekiah (ch. 17), and God's justice (ch. 18).¹⁸⁹

Constable: Eze 12:1-20

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 (vv. 1-7, 8-16, 17-20). 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).

Constable: Eze 12:1-7

The sign of the departing deportee 12:1-7

12:1-2 The Lord came to Ezekiel with another message.¹⁹⁰ He told His servant that the people among whom he lived, the house of Israel, were rebellious against Him (cf. 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. Deut. 29:1-4; Isa. 6:9-10; Jer. 5:21; Matt. 13:13-15; Mark 8:18; John 12:39-40; Acts 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 [sic] death and destruction (Judg 13-16; cf. . . . Isa 6:9-13; Rom 6:23)."¹⁹¹

12:3-4 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.¹⁹² 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.¹⁹³

12:5-6 He was to dig a hole in the mud-brick wall of his house (Heb. qir), perhaps the wall around the courtyard of his house, as the people watched, and pass through it. This unusual method of departure pictured desperation and secrecy. He should load his baggage on his shoulder and carry it away as night set in. He was also to cover his face so he could not see the land. This may represent the inability of the exiles to see their land any more. He was to do all this because God was using him as a lesson to the Jews.

12:7 Ezekiel did all that the Lord had commanded him. During the day he assembled the few things that a person would take into exile and bound them up for carrying. That evening he dug a hole through his wall with his hands. As night fell, he went out through the hole in the wall as the people watched. Zedekiah and many other Jerusalemites tried to escape from the city at night (Jer. 52:7). The fact that Ezekiel went out at night may also represent the dark conditions that would exist for Israel when the final exiles departed from Jerusalem (cf. John 13:30).

Constable: Eze 12:8-16

The explanation of the sign of the departing deportee 12:8-16

12:8-9 The morning after Ezekiel had performed this little drama the Lord spoke to him again. He reminded His servant that the Jews had asked him to interpret his symbolic acts.

12:10 Ezekiel was to explain to them that the oracle that he had delivered by his acted parable concerned King Zedekiah and the Jews who were in Jerusalem. Ezekiel regarded King Jehoiachin as the legitimate king of Judah, and he referred to Zedekiah as only a prince (Heb. nasi', leader) because Nebuchadnezzar had set him on the throne.¹⁹⁴ Many of the Jews and the Babylonians also continued to view Jehoiachin as the true king of Judah.

12:11-12 Ezekiel was to explain to his audience that he was a sign to them of others who would go into captivity. He was not representing his fellow exiles who would leave Babylon and return to Judea. He represented what Zedekiah and the people of Jerusalem would do. Zedekiah would try to escape under cover of darkness through a hole in a wall with his face covered to make himself unrecognizable (cf. 2 Kings 25:4-6; Jer. 39:4-5; 52:7-8).

12:13 Nevertheless the Lord would snare Zedekiah like a bird in a net and would bring him to Babylon.¹⁹⁵ Yet Zedekiah would not see the land of Babylon even though he would die there (cf. 2 Kings 25:5, 7; Jer. 39:6-7; 52:8, 10-11).¹⁹⁶

12:14-15 The Lord would also scatter the Jews who accompanied, assisted, and tried to defend Zedekiah in his escape and would pursue them with a sword as they fled to other nations.

12:16 Yahweh would allow a few of them to escape so they could tell what had happened including their sinfulness and God's dealings with them as a nation.

"The deportations were designed to show the deportees that the Lord was the faithful, loving, and powerful God over Israel they should return to. Lest the foreign nations misunderstand Judah's dispersion, God had the exiles testify that their abominations precipitated the deportations. In this way the nations would realize that the Lord was holy, righteous, and cared for his people, Israel. He was not one who allowed them to be conquered because he did not care. This latter notion was very common in the ancient Near East. Each nation was uniquely related to its patron deity. If a nation was defeated in battle or decimated by famine and disease, this meant its god was weak and incapable of protecting and caring for its people. To prevent such a misconception, the Lord would send a remnant of Jews among the nations to witness that they were in exile only because of their own iniquity, not because of the Lord's failure."¹⁹⁷

"What men fail to appreciate in prosperity, they will occasionally learn through adversity."¹⁹⁸

Constable: Eze 12:17-20

The sign of the anxious eater 12:17-20

12:17-18 The Lord also instructed Ezekiel to eat his bread and drink his water while trembling and visibly anxious. The prophet appears to have been eating still the symbolic rations that God had prescribed for him earlier (4:9-17).

12:19-20 He was then to explain to his audience that the Jews in Jerusalem would eat and drink like he had done. The Lord would strip their land of its abundance because the people had committed so much violence contrary to His law. He would also desolate the inhabited cities and the countryside of Judah. Then His people would know that He was the Lord. He loved them enough to discipline them (cf. Heb. 12:5-11).

Constable: Eze 12:21-28

2. The present judgment as evidence of divine faithfulness 12:21-28

This section contains two prophecies (vv. 21-25 and 26-28). The first one deals with the objection of some of the exiles that the prophecies of Jerusalem's overthrow would never come to pass. The second addresses the view of some that destruction would come but not for a very long time.

Constable: Eze 12:21-25

The validity of prophecies about Jerusalem's destruction 12:21-25

12:21-22 The Lord asked Ezekiel about a proverb that the Jews were reciting among themselves. They were saying that the days were long and that every vision failed. They meant that the captivity that the true prophets (including Isaiah, Micah, Jeremiah, and Ezekiel) had predicted was a long way off and that the visions they claimed to have would turn out to be unreliable.

12:23-24 The Lord promised that the people would no longer say such things because He would prove them wrong. Ezekiel was to contradict this proverb and give the people another one that the days of the coming captivity were not far off and that the prophets' visions would come to pass. The Lord would frustrate the false prophecies and predictions of the future that only flattered the people.

12:25 Yahweh promised to bring to pass what He had spoken without delay. What He had said He would do in the days of Ezekiel's hearers. His word of judgment would go forth, and judgment would follow immediately.

Introduction / Outline

JFB: Ezekiel (Book Introduction)

The name Ezekiel means "(whom) God will strengthen" [GESENIUS]; or, "God will prevail" [ROSENMULLER]. His father was Buzi (Eze 1:3), a priest, and he probably exercised the priestly office himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow countrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (see 2Ki 24:11-15) by Nebuchadnezzar, 599 B.C. The best portions of the people seem to have been among the first carried away (Eze 11:16; Jer 24:2-7-8, Jer 24:10). The ungodly were willing to do anything to remain in their native land; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by their brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus Ezekiel's sphere of labor was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which flows into the Euphrates near Circeslum, was the first scene of his prophecies (Eze 1:1). Tel-Abib there (now Thallaba) was his place of residence (Eze 3:15), whither the elders used to come to inquire as to God's messages through him. They were eager to return to Jerusalem, but he taught them that they must first return to their God. He continued to prophesy for at least twenty-two years, that is, to the twenty-seventh year of the captivity (Eze 29:17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to EPIPHANIUS, states a tradition that he was killed at Babylon by a prince of his people whom he had reproved for idolatry.

He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jer 51:59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later than Ezekiel's but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (Eze 14:14, Eze 14:16; Eze 28:3). They much resemble one another, especially in the visions and grotesque images. It is a remarkable proof of genuineness that in Ezekiel no prophecies against Babylon occur among those directed against the enemies of the covenant-people. Probably he desired not to give needless offence to the government under which he lived. The effect of his labors is to be seen in the improved character of the people towards the close of the captivity, and their general cessation from idolatry and a return to the law. It was little more than thirty years after the close of his labors when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted him for opposing the "rebellious house" "of stubborn front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign land, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with lifelike minuteness. The obscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his prophecies, arising from his previous training as a priest. He delights to linger about the temple and to find in its symbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual want felt by the people in the absence of the outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. Poetical parallelism is not found except in a few portions, as in the seventh, twenty-first, twenty-seventh, twenty-eighth, twenty-ninth through thirty-first chapters. His great aim was to stimulate the dormant minds of the Jews. For this end nothing was better suited than the use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isa 6:10; Mat 13:11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.

RABBI HANANIAS is said to have satisfactorily solved the difficulties (Mischna) which were alleged against its canonicity. Ecclesiasticus 49:8 refers to it, and JOSEPHUS [Antiquities, 10.5.1]. It is mentioned as part of the canon in MELITO'S catalogue [EUSEBIUS, Ecclesiastical History, 4.26]; also in ORIGEN, JEROME, and the Talmud. The oneness of tone throughout and the repetition of favorite expressions exclude the suspicion that separate portions are not genuine. The earlier portion, the first through the thirty-second chapters, which mainly treats of sin and judgment, is a key to interpret the latter portion, which is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are imparted to the whole. The destruction of Jerusalem is the central point. Previous to this he calls to repentance and warns against blind confidence in Egypt (Eze 17:15-17; compare Jer 37:7) or other human stay. After it he consoles the captives by promising them future deliverance and restoration. His prophecies against foreign nations stand between these two great divisions, and were uttered in the interval between the intimation that Nebuchadnezzar was besieging Jerusalem and the arrival of the news that he had taken it (Eze 33:21). HAVERNICK marks out nine sections:--(1) Ezekiel's call to prophesy (Eze. 1:1-3:15). (2) Symbolical predictions of the destruction of Jerusalem (Eze. 3:16-7:27). (3) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's consequent scattering of fire over the city and forsaking of the temple to reveal Himself to an inquiring people in exile; happier and purer times to follow (Eze. 8:1-11:25). (4) Exposure of the particular sins prevalent in the several classes--priests, prophets, and princes (Eze. 12:1-19:14). (5) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (Eze. 20:1-23:49). (6) Two years and five months later--the very day on which Ezekiel speaks--is announced as the day of the beginning of the siege; Jerusalem shall be overthrown (Eze. 24:1-27). (7) Predictions against foreign nations during the interval of his silence towards his own people; if judgment begins at the house of God, much more will it visit the ungodly world (Eze. 25:1-32:32). Some of these were uttered much later than others, but they all began to be given after the fall of Jerusalem. (8) In the twelfth year of the captivity, when the fugitives from Jerusalem (Eze 33:21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (Eze. 33:1-39:29). (9) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (Eze. 40:1-48:35). The particularity of details as to the temple and its offerings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fulfilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon. Daniel was rather a seer than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward relations of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the other hand, Ezekiel was distinctively a prophet, and one who had to do with the inward concerns of the divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple in Chaldea.

JFB: Ezekiel (Outline)

• EZEKIEL'S VISION BY THE CHEBAR. FOUR CHERUBIM AND WHEELS. (Eze. 1:1-28)
• EZEKIEL'S COMMISSION. (Eze 2:1-10)
• EZEKIEL EATS THE ROLL. IS COMMISSIONED TO GO TO THEM OF THE CAPTIVITY AND GOES TO TEL-ABIB BY THE CHEBAR: AGAIN BEHOLDS THE SHEKINAH GLORY: IS TOLD TO RETIRE TO HIS HOUSE, AND ONLY SPEAK WHEN GOD OPENS HIS MOUTH. (Eze. 3:1-27)
• SYMBOLICAL VISION OF THE SIEGE AND THE INIQUITY-BEARING. (Eze. 4:1-17)
• VISION OF CUTTING THE HAIRS, AND THE CALAMITIES FORESHADOWED THEREBY. (Eze. 5:1-17)
• CONTINUATION OF THE SAME SUBJECT. (Eze 6:1-14)
• LAMENTATION OVER THE COMING RUIN OF ISRAEL; THE PENITENT REFORMATION OF A REMNANT; THE CHAIN SYMBOLIZING THE CAPTIVITY. (Eze. 7:1-27)
• CONTINUATION OF THE PRECEDING VISION: THE SEALING OF THE FAITHFUL. (Eze 9:1-11)
• VISION OF COALS OF FIRE SCATTERED OVER THE CITY: REPETITION OF THE VISION OF THE CHERUBIM. (Eze. 10:1-22) The throne of Jehovah appearing in the midst of the judgments implies that whatever intermediate agencies be employed, He controls them, and that the whole flows as a necessary consequence from His essential holiness (Eze 1:22, Eze 1:26).
• PROPHECY OF THE DESTRUCTION OF THE CORRUPT "PRINCES OF THE PEOPLE;" PELATIAH DIES; PROMISE OF GRACE TO THE BELIEVING REMNANT; DEPARTURE OF THE GLORY OF GOD FROM THE CITY; EZEKIEL'S RETURN TO THE CAPTIVES. (Eze. 11:1-25)
• EZEKIEL'S TYPICAL MOVING TO EXILE: PROPHECY OF ZEDEKIAH'S CAPTIVITY AND PRIVATION OF SIGHT: THE JEWS' UNBELIEVING SURMISE AS TO THE DISTANCE OF THE EVENT REPROVED. (Eze. 12:1-28)
• DENUNCIATION OF FALSE PROPHETS AND PROPHETESSES; THEIR FALSE TEACHINGS, AND GOD'S CONSEQUENT JUDGMENTS. (Eze. 13:1-23) As the twelfth chapter denounced the false expectations of the people, so this denounces the false leaders who fed those expectations. As an independent witness, Ezekiel confirms at the Chebar the testimony of Jeremiah (Jer 29:21, Jer 29:31) in his letter from Jerusalem to the captive exiles, against the false prophets; of these some were conscious knaves, others fanatical dupes of their own frauds; for example, Ahab, Zedekiah, and Shemaiah. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jer 28:2-4). The conscious knaves gave only general assurances of peace (Jer 5:31; Jer 6:14; Jer 14:13). The language of Ezekiel has plain references to the similar language of Jeremiah (for example, Jer. 23:9-38); the bane of false prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar; this chapter, therefore, is primarily intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar.
• HYPOCRITICAL INQUIRERS ARE ANSWERED ACCORDING TO THEIR HYPOCRISY. THE CALAMITIES COMING ON THE PEOPLE; BUT A REMNANT IS TO ESCAPE. (Eze. 14:1-23)
• THE WORTHLESSNESS OF THE VINE AS WOOD ESPECIALLY WHEN BURNT, IS THE IMAGE OF THE WORTHLESSNESS AND GUILT OF THE JEWS, WHO SHALL PASS FROM ONE FIRE TO ANOTHER. (Eze 15:1-8) What has the vine-wood to make it pre-eminent above other forest-wood? Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isa 22:23-25) can be made of it. Its sole excellency is that it should bear fruit; when it does not bear fruit, it is not only not better, but inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deu 32:32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psa 80:8-9; Isa 5:1, &c.; Jer 2:21; Hos 10:1; Mat 21:33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., for example, in antiquity, extent of territory, resources, military power, attainments in arts and sciences.
• DETAILED APPLICATION OF THE PARABOLICAL DELINEATION OF THE FIFTEENTH CHAPTER TO JERUSALEM PERSONIFIED AS A DAUGHTER. (Eze. 16:1-63)
• PARABLE OF THE TWO GREAT EAGLES, AND THE CROPPING OF THE CEDAR OF LEBANON. JUDAH IS TO BE JUDGED FOR REVOLTING FROM BABYLON, WHICH HAD SET UP ZEDEKIAH INSTEAD OF JEHOIACHIN, TO EGYPT; GOD HIMSELF, AS THE RIVAL OF THE BABYLONIAN KING, IS TO PLANT THE GOSPEL CEDAR OF MESSIAH. (Eze. 17:1-24)
• THE PARABLE OF THE SOUR GRAPES REPROVED. (Eze. 18:1-32)
• ELEGY OVER THE FALL OF DAVID'S HOUSE. (Eze 19:1-14)
• REJECTION OF THE ELDERS' APPLICATION TO THE PROPHET: EXPOSURE OF ISRAEL'S PROTRACTED REBELLIONS, NOTWITHSTANDING GOD'S LONG-SUFFERING GOODNESS: YET WILL GOD RESTORE HIS PEOPLE AT LAST. (Eze. 20:1-49)
• PROPHECY AGAINST ISRAEL AND JERUSALEM, AND AGAINST AMMON. (Eze. 21:1-32)
• GOD'S JUDGMENT ON THE SINFULNESS OF JERUSALEM. (Eze. 22:1-31) See Eze 20:4; that is, "Wilt thou not judge?" &c. (compare Eze 23:36).
• ISRAEL'S AND JUDAH'S SIN AND PUNISHMENT ARE PARABOLICALLY PORTRAYED UNDER THE NAMES AHOLAH AND AHOLIBAH. (Eze. 23:1-49)
• VISION OF THE BOILING CALDRON, AND OF THE DEATH OF EZEKIEL'S WIFE. (Eze. 24:1-27) Ezekiel proves his divine mission by announcing the very day, ("this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," namely, of Jehoiachin's captivity, "the tenth day of the tenth month"; though he was three hundred miles away from Jerusalem among the captives at the Chebar (2Ki 25:1; Jer 39:1).
• APPROPRIATELY IN THE INTERVAL OF SILENCE AS TO THE JEWS IN THE EIGHT CHAPTERS, (TWENTY-FIFTH THROUGH THIRTY-SECOND) EZEKIEL DENOUNCES JUDGMENTS ON THE HEATHEN WORLD KINGDOMS. (Eze. 25:1-17) (Jer 49:1).
• THE JUDGMENT ON TYRE THROUGH NEBUCHADNEZZAR (TWENTY-SIXTH THROUGH TWENTY-EIGHTH CHAPTERS). (Eze. 26:1-21) The specification of the date, which had been omitted in the case of the four preceding objects of judgment, marks the greater weight attached to the fall of Tyre.
• TYRE'S FORMER GREATNESS, SUGGESTING A LAMENTATION OVER HER SAD DOWNFALL. (Eze. 27:1-36)
• PROPHETICAL DIRGE ON THE KING OF TYRE, AS THE CULMINATION AND EMBODIMENT OF THE SPIRIT OF CARNAL PRIDE AND SELF-SUFFICIENCY OF THE WHOLE STATE. THE FALL OF ZIDON, THE MOTHER CITY. THE RESTORATION OF ISRAEL IN CONTRAST WITH TYRE AND ZIDON. (Eze. 28:1-26)
• THE JUDGMENT ON EGYPT BY NEBUCHADNEZZAR; THOUGH ABOUT TO BE RESTORED AFTER FORTY YEARS, IT WAS STILL TO BE IN A STATE OF DEGRADATION. (Eze. 29:1-21)
• CONTINUATION OF THE PROPHECIES AGAINST EGYPT. (Eze. 30:1-26)
• THE OVERTHROW OF EGYPT ILLUSTRATED BY THAT OF ASSYRIA. (Eze. 31:1-18)
• TWO ELEGIES OVER PHARAOH, ONE DELIVERED ON THE FIRST DAY (Eze 32:1), THE OTHER ON THE FIFTEENTH DAY OF THE SAME MONTH, THE TWELFTH OF THE TWELFTH YEAR. (Eze. 32:1-32) The twelfth year from the carrying away of Jehoiachin; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra.
• RENEWAL OF EZEKIEL'S COMMISSION, NOW THAT HE IS AGAIN TO ADDRESS HIS COUNTRYMEN, AND IN A NEW TONE. (Eze. 33:1-33)
• REPROOF OF THE FALSE SHEPHERDS; PROMISE OF THE TRUE AND GOOD SHEPHERD. (Eze. 34:1-31) Jer 23:1 and Zec 11:17 similarly make the removal of the false shepherds the preliminary to the interposition of Messiah the Good Shepherd in behalf of His people Israel. The "shepherds" are not prophets or priests, but rulers who sought in their government their own selfish ends, not the good of the people ruled. The term was appropriate, as David, the first king and the type of the true David (Eze 34:23-24), was taken from being a shepherd (2Sa 5:2; Psa 78:70-71); and the office, like that of a shepherd for his flock, is to guard and provide for his people. The choice of a shepherd for the first king was therefore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind them of their spiritual office of catching men (compare Isa 44:28; Jer 2:8; Jer 3:15; Jer 10:21; Jer 23:1-2).
• JUDGMENT ON EDOM. (Eze 35:1-15)
• ISRAEL AVENGED OF HER FOES, AND RESTORED, FIRST TO INWARD HOLINESS, THEN TO OUTWARD PROSPERITY. (Eze. 36:1-38)
• THE VISION OF DRY BONES REVIVIFIED, SYMBOLIZING ISRAEL'S DEATH AND RESURRECTION. (Eze. 37:1-28)
• THE ASSAULT OF GOG, AND GOD'S JUDGMENT ON HIM. (Eze. 38:1-23)
• CONTINUATION OF THE PROPHECY AGAINST GOG. (Eze. 39:1-29) Repeated from Eze 38:3, to impress the prophecy more on the mind.
• THE REMAINING CHAPTERS, THE FORTIETH THROUGH FORTY-EIGHTH, GIVE AN IDEAL PICTURE OF THE RESTORED JEWISH TEMPLE. (Eze. 40:1-49)
• THE CHAMBERS AND ORNAMENTS OF THE TEMPLE. (Eze. 41:1-26)
• CHAMBERS OF THE PRIESTS: MEASUREMENTS OF THE TEMPLE. (Eze. 42:1-20)
• JEHOVAH'S RETURN TO THE TEMPLE. (Eze. 43:1-27)
• ORDINANCES FOR THE PRINCE AND THE PRIESTS. (Eze. 44:1-31)
• ALLOTMENT OF THE LAND FOR THE SANCTUARY, THE CITY, AND THE PRINCE. (Eze. 45:1-25)
• CONTINUATION OF THE ORDINANCES FOR THE PRINCE AND FOR THE PEOPLE IN THEIR WORSHIP. (Eze. 46:1-24) The prince is to go through the east gate without (open on the Sabbath only, to mark its peculiar sanctity) to the entrance of the gate of the inner court; he is to go no further, but "stand by the post" (compare 1Ki 8:14, 1Ki 8:22, Solomon standing before the altar of the Lord in the presence of the congregation; also 2Ki 11:14; 2Ki 23:3, "by a pillar": the customary place), the court within belonging exclusively to the priests. There, as representative of the people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, while at a greater distance, the people are to stand worshipping at the outer gate of the same entrance. The offerings on Sabbaths are larger than those of the Mosaic law, to imply that the worship of God is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberality than formerly.
• VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND. (Eze. 47:1-23)
• ALLOTMENT OF THE LAND TO SEVERAL TRIBES. (Eze. 48:1-35)

TSK: Ezekiel (Book Introduction)

The character of Ezekiel, as a Writer and Poet, is thus admirably drawn by the masterly hand of Bishop Lowth: " Ezekiel is much inferior to Jeremiah in elegance; in sublimity he is not even excelled by Isaiah; but his sublimity is of a totally different kind. He is deep, vehement, tragical; his sentiments are elevated, animated, full of fire and indignation; his imagery is crowded, magnificent, terrific; his language is grand, solemn, austere, rough, and at times unpolished; he abounds in repetitions, not for the sake of grace or elegance, but from vehemence and indignation. Whatever subject he treats of, that he sedulously puruses; from that he rarely departs, but cleaves, as it were, to it; whence the connexion is in general evident and well preserved. In other respects he may perhaps be exceeded by the other prophets; but, for that species of composition to which he seems adapted by natural gifts, the forcible, impetuous, grave, and grand, not one of the sacred writers is superior to him. His diction is sufficiently perspicuous; all his obscurity arises from the nature of his subjects. Visions (as for instance, among others, those of Hosea, Amos, and Zechariah), are necessarily dark and confused. The greater part of Ezekiel, particularly towards the middle of the book, is poetical, whether we regard the matter of the language." Abp. Newcombe judiciously observes, The Prophet is not to be considered merely as a poet, or as a framer of those august and astonishing visions, and of those admirable poetical representations, which he committed to writing; but as an instrument in the hands of God, who vouchsafed to reveal himself, through a long succession of ages, not only in divers parts constituting a magnificant and uniform whole, but also in different manners, as by voice, by dreams, by inspiration, and by plain or enigmatical vision. " Ezekiel is a great poet, full of originality; and, in my opinion, whoever censures him as if he were only an imitator of the old prophets, can never have felt his power. He must not, in general, be compared with Isaiah, and the rest of the old prophets. Those are great, Ezekiel is also great; those in their manner of poetry, Ezekiel in his." To justify this character the learned prelate descends to particulars, and gives apposite examples, not only of the clear, flowing, and nervous, but also of the sublime; and concludes his observations on his style, by stating it to be his deliberate opinion, that if his " style is the old age of Hebrew language and composition (as has been alleged), it is a firm and vigorous one, and should induce us to trace its youth and manhood with the most assiduous attention." As a Prophet, Ezekiel must ever be allowed to occupy a very high rank; and few of the prophets have left a more valuable treasure to the church of God than he has. It is true, he is in several places obscure; but this resulted either from the nature of his subjects, or the events predicted being still unfulfilled; and, when time has rolled away the mist of futurity, successive generations will then perceive with what heavenly wisdom this much neglected prophet has spoken. There is, however, a great proportion of his work which is free from every obscurity, and highly edifying. He has so accurately and minutely foretold the fate and condition of various nations and cities, that nothing can be more interesting than to trace the exact accomplishment of these prophecies in the accounts furnished by historians and travellers; while, under the elegant type of a new temple to be erected, a new worship to be introduced, and a new Jerusalem to be built, with new land to be allotted to the twelve tribes, may be discovered the vast extent and glory of the New Testament Church.

TSK: Ezekiel 12 (Chapter Introduction)

Overview

Eze 12:1, Under the type of Ezekiel’s removing, Eze 12:8, is shewn the captivity of Zedekiah; Eze 12:17, Ezekiel’s trembling shews the Jews’ desolation; Eze 12:21, The Jews’ presumptuous proverb is reproved; Eze 12:26, The speediness of the vision.

Poole: Ezekiel (Book Introduction)

BOOK OF THE PROPHET EZEKIEL

THE ARGUMENT

EZEKIEL was by descent a priest, and by commission a prophet, and received it from heaven, as will appear from the first, second, and third chapters. He was, and had been, a captive in Babylon five years when first called to this office, and there he met with many things that were occasions of grief to himself, and occasion of this prophecy. For in Babylon there were many that did repine at their state, repented they had rendered themselves, called into question the truth and integrity of Jeremiah and himself, and were ready to do violence to him; and not only thus, but they continued so to sin, that the name of God was blasphemed because of them: and these things both grieved and weakened the hearts of the best, and hardened the worst. To redress these is Ezekiel both extraordinarily called, commissioned, qualified, and assisted in the prophetic office, in discharge of which he doth reprove and calm the discontented, that they might return to a right frame of patience and hope. He calls the profane and wicked to acknowledge God’ s just and equal, and their own unequal, ways. He directeth the honest-hearted, who inquire that they might do their duties. He encourages that handful of godly ones among them with many comfortable promises of good in their own land, and of more grace from heaven; and confirmeth what Jeremiah had preached, advised. and foretold in Jerusalem, exactly harmonizing with him, though the one at Babylon, the other at Jerusalem, destitute of all means of conferring with each other. In all these particulars he is sometimes very plain, sometimes speaks in riddles, in which kind he is more frequent than any other of the prophets, in them all deep and mysterious; to the quarrelling and froward these are dark, but to the humble and teachable more significant and clear. In his first three chapters he opens his commission. In the next one and twenty chapters he doth sharply preach against the sins of the Jews; which they dislike, and grow weary of, and violent against the preacher, who for some time is ordered to forbear, and leave them to that severe sermon which the king of Babylon’ s army should preach to them in the destruction of country, city, and temple, which should open the eyes of some, and wound the heart of all the Jews. So the prophet doth by order from the Lord preach against the heathen round about, through the 25th chapter and on to the end of the 32nd chapter; after which he is sent to preach repentance and pardon, with grace and favour, to Israel, to proclaim the Messiah’ s kingdom, and to assure them of the wonderful overthrow of their enemies, the rebuilding the city and temple in greatness beyond whatever it was, upon condition they become a reformed people, ashamed for former sins, loathe themselves, and love the Lord their God, and keep his ordinances; which they did not after their return, as is evident from the complaints, menaces, and reproofs which do every where sound in the mouths of Haggai, Zechariah, and Malachi, who lived after the joyful return from captivity, and saw the sinful deportment of these returned captives. Much of the prophet’ s discourses in the 33rd, 34th, 36th, and so on to the end, are typical and mysterious, and refer to the return, as to the emblem of our spiritual deliverance out of spiritual captivity.

Poole: Ezekiel 12 (Chapter Introduction)

CHAPTER 12

Under the type of Ezekiel’ s removing of his household stuff is showed the captivity of Zedekiah and his people, Eze 12:1-16 . Under another type of his eating and drinking with trembling and anxiety is signified the consternation of the people and desolation of the land, Eze 12:17-20 . The prophet reproveth the presumptuous proverb of the Jews, Eze 12:21-25 . He repeateth the reproof, Eze 12:26-28 .

A Divine prediction of what was both sure and near to come to pass.

MHCC: Ezekiel (Book Introduction)

Ezekiel was one of the priests; he was carried captive to Chaldea with Jehoiachin. All his prophecies appear to have been delivered in that country, at some place north of Babylon. Their chief object appears to have been to comfort his brethren in captivity. He is directed to warn of the dreadful calamities coming upon Judea, particularly upon the false prophets, and the neighbouring nations. Also to announce the future restoration of Israel and Judah from their several dispersions, and their happy state in their latter days, under the Messiah. Much of Christ will be found in this book, especially in the conclusion.

MHCC: Ezekiel 12 (Chapter Introduction)

(v. 1-16) The approaching captivity.

(Eze 12:17-20) An emblem of the consternation of the Jews.

(Eze 12:21-28) Answers to the objections of scoffers.

Matthew Henry: Ezekiel (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Ezekiel

When we entered upon the writings of the prophets, which speak of the things that should be hereafter, we seemed to have the same call that St. John had (Rev 4:1), Come up hither; but, when we enter upon the prophecy of this book, it is as if the voice said, Come up higher; as we go forward in time (for Ezekiel prophesied in the captivity, as Jeremiah prophesied just before it), so we soar upward in discoveries yet more sublime of the divine glory. These waters of the sanctuary still grow deeper; so far are they from being fordable that in some places they are scarcely fathomable; yet, deep as they are, out of them flow streams which make glad the city of our God, the holy place of the tabernacles of the Most High. As to this prophecy now before us, we may enquire, I. Concerning the penman of it - it was Ezekiel; his name signifies, The strength of God, or one girt or strengthened of God. He girded up the loins of his mind to the service, and God put strength into him. Whom God calls to any service he will himself enable for it; if he give commission, he will give power to execute it. Ezekiel's name was answered when God said (and no doubt did as he said), I have made thy face strong against their faces. The learned Selden, in his book De Diis Syris, says that it was the opinion of some of the ancients that the prophet Ezekiel was the same with that Nazaratus Assyrius whom Pythagoras (as himself relates) had for his tutor for some time, and whose lectures he attended. It is agreed that they lived much about the same time; and we have reason to think that many of the Greek philosophers were acquainted with the sacred writings and borrowed some of the best of their notions from them. If we may give credit to the tradition of the Jews, he was put to death by the captives in Babylon, for his faithfulness and boldness in reproving them; it is stated that they dragged him upon the stones till his brains were dashed out. An Arabic historian says that he was put to death and was buried in the sepulchre of Shem the son of Noah. So Hottinger relates, Thesaur. Philol. lib. 2 cap. 1. II. Concerning the date of it - the place whence it is dated and the time when. The scene is laid in Babylon, when it was a house of bondage to the Israel of God; there the prophecies of this book were preached, there they were written, when the prophet himself, and the people to whom he prophesied, were captives there. Ezekiel and Daniel are the only writing prophets of the Old Testament who lived and prophesied any where but in the land of Israel, except we add Jonah, who was sent to Nineveh to prophesy. Ezekiel prophesied in the beginning of the captivity, Daniel in the latter end of it. It was an indication of God's good-will to them, and his gracious designs concerning them in their affliction, that he raised up prophets among them, both to convince them when, in the beginning of their troubles, they were secure and unhumbled, which was Ezekiel's business, and to comfort them when, in the latter end of their troubles, they were dejected and discouraged. If the Lord had been pleased to kill them, he would not have used such apt and proper means to cure them. III. Concerning the matter and scope of it. 1. There is much in it that is very mysterious, dark, and hard to be understood, especially in the beginning and the latter end of it, which therefore the Jewish rabbin forbade the reading of to their young men, till they came to be thirty years of age, lest by the difficulties they met with there they should be prejudiced against the scriptures; but if we read these difficult parts of scripture with humility and reverence, and search them diligently, though we may not be able to untie all the knots we meet with, any more than we can solve all the phenomena in the book of nature, yet we may from them, as from the book of nature, gather a great deal for the confirming of our faith and the encouraging of our hope in the God we worship. 2. Though the visions here be intricate, such as an elephant may swim in, yet the sermons are mostly plain, such as a lamb may wade in; and the chief design of them is to show God's people their transgressions, that in their captivity they might be repenting and not repining. It should seem the prophet was constantly attended (for we read of their sitting before him as God's people sat to hear his words, Eze 33:31), and that he was occasionally consulted, for we read of the elders of Israel who came to enquire of the Lord by him, Eze 14:1, Eze 14:3. And as it was of great use to the oppressed captives themselves to have a prophet with them, so it was a testimony to their holy religion against their oppressors who ridiculed it and them. 3. Though the reproofs and the threatenings here are very sharp and bold, yet towards the close of the book very comfortable assurances are given of great mercy God had in store for them; and there, at length, we shall meet with something that has reference to gospel times, and which was to have its accomplishment in the kingdom of the Messiah, of whom indeed this prophet speaks less than almost any of the prophets. But by opening the terrors of the Lord he prepares Christ's way. By the law is the knowledge of sin, and so it becomes our school-master to bring us to Christ. The visions which were the prophet's credentials we have ch. 1-3, the reproofs and threatenings ch. 4-24 betwixt which and the comforts which we have in the latter part of the book we have messages sent to the nations that bordered upon the land of Israel, whose destruction is foretold (ch. 25-35), to make way for the restoration of God's Israel and the re-establishment of their city and temple, which are foretold ch. 36 to the end. Those who would apply the comforts to themselves must apply the convictions to themselves.

Matthew Henry: Ezekiel 12 (Chapter Introduction)

Though the vision of God's glory had gone up from the prophet, yet his word comes to him still, and is by him sent to the people, and to the same purport with that which was discovered to him in the vision, namely, to set forth the terrible judgments that were coming upon Jerusalem, by which the city and temple should be entirely laid waste. In this chapter, I. The prophet, by removing his stuff, and quitting his lodgings, must be a sign to set forth Zedekiah's flight out of Jerusalem in the utmost confusion when the Chaldeans took the city (v. 1-16). II. The prophet, by eating his meat with trembling, must be a sign to set forth the famine in the city during the siege, and the consternation that the inhabitants should be in (Eze 12:17-20). III. A message is sent from God to the people, to assure them that all these predictions should have their accomplishment very shortly, and not be deferred, as they flattered themselves they would be (Eze 12:21-28).

Constable: Ezekiel (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its writer, Ezekiel, the son of Buzi (1:3). "Ezekiel" means "God strengthens (or hardens)" or "God will strengthen (harden)" or "May God strengthen (harden)." The Lord strengthened Ezekiel in the face of cynicism and rejection by his fellow Jews. His name appears in only two verses (1:3; 24:24). His hometown is unknown, and no other biblical writer referred to him.

Ezekiel was a Judean priest of Yahweh as well as His prophet, as were Jeremiah (Jer. 1:1) and Zechariah (Zech. 1:1). These three men were the only writing prophet-priests, and they all ministered during or after the Babylonian exile. Like Jeremiah, there is no evidence that Ezekiel ever served as a priest in the Jerusalem temple. Ezekiel's priestly background may account in part for the interest in priestly things that his book reflects: the actions of the priests in Jerusalem, the Jerusalem temple, the glory of the Lord, and the future temple yet to be built. It probably also explains Ezekiel's familiarity with things connected with priestly ministry, such as cherubim. His wife died during the course of his ministry (24:2, 15-18), but there is no mention in the book that they had children. There are no records of Ezekiel's life outside this book, so we have no information about when, where, or how he died.¹

". . . he combined in a unique way the priest's sense of the holiness of God, the prophet's sense of the message that had been entrusted to him, and the pastor's sense of responsibility for his people."²

Until the second quarter of the twentieth century almost all biblical scholars viewed the entire book as the product of Ezekiel. In 1930, C. C. Torrey advanced the view that a fictitious pseudo-author wrote the book around 230 B.C.³ This view drew a few supporters, but by 1962 almost all scholars had abandoned it.⁴ Today almost all commentators view Ezekiel as the source of the prophecies in this book.

Date

The book records the date of the beginning of Ezekiel's ministry as 593 B.C. (1:2-3). The last dated prophecy came to the prophet in 571 B.C. (29:17). He began ministering when he was 30 years old (1:1), and he gave his last prophecy when he was about 52. All of Ezekiel's ministry transpired during the reign of Nebuchadnezzar (605-562 B.C.).

"One of the most complete chronological systems in any book of the Old Testament is found in this prophecy, demonstrating that Ezekiel's ministry covered at least the span of 593 to 571 B.C."⁵

Historical Background

Since Ezekiel began ministering in 593 B.C. when he was 30 years old, he would have been born about 623 B.C and would have grown up in Judah during King Josiah's reforms (622-609 B.C.). The date of Jeremiah's birth was about 643 B.C., 20 years before Ezekiel's. Jeremiah began ministering in Judah about 627 B.C., so Ezekiel would have been familiar with him and his preaching.⁶ There are some indications in this book that he was, though Ezekiel never referred to Jeremiah.

"Both of them seemed to be taking a lone stand for the truth, one in Jerusalem and the other in Babylon: they both insisted that the future of Israel lay with the exiles and not with those left behind in Jerusalem; they both rejected the fatalism of those who quoted the proverb about the fathers eating sour grapes and the children's teeth being set on edge; they both inveighed against the shepherds of Israel who failed to care for the flock; they both emphasized the principle of individual retribution and the need for individual repentance; they both looked forward to a lengthy exile, followed by a restoration under godly leadership; they both spoke in terms of a new covenant which would be inwardly and personally appropriated; and they both spoke against the false prophets who prophesied peace when there was no peace."⁷

Daniel went into captivity in 605 B.C. and was only a teenager then, so his birthday may have been close to 620 B.C. Ezekiel, then, may have been only a few years older than Daniel. Daniel's ministry continued for about 70 years until about 536 B.C. (Dan. 10:1), much longer, apparently, than Ezekiel's.

Ezekiel went to Babylon as a captive during Nebuchadnezzar's second deportation of Jerusalemites in 597 B.C. along with King Jehoiachin, his household, his officials, and many of the leading men of Judah (2 Kings 24:12-17). Ten thousand captives went to Babylon with much confiscated treasure from the temple and the royal palaces. Nebuchadnezzar also took most of the craftsmen and smiths to Babylon, and only the poorest of the people remained in the land. The Babylonian king set Zedekiah up as his puppet in Jerusalem, but Jehoiachin remained the recognized king of Judah in Babylon.⁸

@pict rend=gs.pixel ent=p26eze-1@

Ezekiel ministered "in the midst" of the Jewish exiles who had settled at Tel-abib (or Tel Aviv) beside the Chebar (or Kebar) River (3:15).⁹ The Chebar River was the "grand canal" (Aram. naru kabaru) that began at the Euphrates River north of Babylon, bypassed the city to the east, proceeded through the site of Nippur, and rejoined the Euphrates south of Babylon near Uruk (biblical Erech). This site is where most of the Jewish exiles in Babylonia lived.¹⁰ Ezekiel evidently ministered from there entirely; there is no evidence that he ever visited Jerusalem after the Babylonians took him captive.

Life among the Jewish exiles was not a physically difficult existence, certainly not like living in a concentration camp. The exiles enjoyed considerable freedom and even traveled within Babylonia (cf. 33:21; Jer. 29). They were able to own their own homes, to pursue their own businesses and personal interests, and to organize their own communities. Babylon was infamous for its luxurious wealth and its excessive idolatry. Life became so comfortable in Babylon that after Cyrus allowed the Jews to return to their homeland in 538 B.C. most of them chose to remain where they were.¹¹

Audience and Purpose

Ezekiel ministered to the Jews in exile. He probably wrote this book for the benefit of the exiles and the other Jewish communities of his day and beyond his day. In some of his visions (e.g. chs. 8 and 11) the Lord carried the prophet to Jerusalem in his spirit, but his messages were not exclusively for the Jews in Jerusalem.

"Ezekiel ministered to all twelve tribes and his purpose was twofold: (1) to remind them of the sins which had brought judgment and exile upon them; (2) to encourage and strengthen their faith by prophecies of future restoration and glory."¹²

The Jews were in exile because they had proved unfaithful to the Mosaic Covenant that their God had made with them. That covenant had warned the Israelites that if they proved unfaithful they could expect the divine discipline of their sovereign Lord who might even drive them from the land He had given them (Lev. 26; Deut. 28). The covenant also promised restoration to the land eventually. God would not cast His people off permanently no matter how far they departed from Him and His will.

". . . his aim is to convince the people of their utter unworthiness of any consideration from God, in order to shame them into true repentance."¹³

Ezekiel reminded the exiles of their covenant unfaithfulness and of the faithfulness, holiness, and glory of Yahweh, their God. The Lord would judge, cleanse, and ultimately bless His people so that they and all people might come to appreciate His uniqueness and greatness. The purpose of the Exile was to turn God's people away from their sins and back to their Sovereign. The discipline they experienced was an evidence of God's love. When it was over a glorious future lay in store for them. A righteous ruler would eventually lead them back to a radically renovated land where they would enjoy peace, prosperity, and renewed worship.

"Ezekiel, as a watchman for Israel, warned her of the judgment that was imminent and stressed the need for individual responsibility as well as national accountability before God. Each Israelite was personally to turn to the Lord. Likewise, the whole nation must ultimately return to him."¹⁴

The first part of Ezekiel's ministry consisted of predicting the fall of Jerusalem from Babylon (chs. 1-24). When it fell in 586 B.C., he then began predicting God's judgment on the Gentile nations (chs. 25-32) and the restoration of Israel (chs. 33-48).

"The author's purpose throughout the entire prophecy was to keep before the exiles the sins of the nation which were the grounds for her punishment, and to sustain and encourage the faithful remnant concerning future restoration and blessing (cf. 14:21-23)."¹⁵

Structure

There are two major structural peculiarities that set Ezekiel off as distinctive.

First, the book is a collection of prophecies arranged in almost consistent chronological order. No other prophetical book is as consistently chronological as Ezekiel, except Habakkuk, and Zechariah comes close.¹⁶ Furthermore, Ezekiel dated his oracles with unusual precision: usually by year, month, and day of the month.¹⁷ He may have done this to stress the certainty of the predictions so that when they came to pass there would be no question as to their authenticity. A chart of the prophecies and their dates follows.

Ezekiel's Dated Prophecies
Groups of Dated Messages	Passages	Ezekiel's CalendarMonth/Day/Year	Modern CalendarMonth/Day/Year
First	1:1-3:15	4/5/5	July 31, 593
Second	3:16-7:27	4/12/5	Aug. 7, 593
Third	8:1-19:14	6/5/6	Sept. 17, 592
Fourth	20:1-23:49	5/10/7	Aug. 14, 591
Fifth	24:1-25:17	10/10/9	Jan. 15, 588
Sixth	26:1-28:26	?/1/11	? 1, 587 or 586
Seventh	29:1-16	10/12/10	Jan. 5, 587
Eighth	29:17-30:19	1/1/27	Apr. 26, 571
Ninth	30:20-26	1/7/11	Apr. 29, 587
Tenth	31:1-18	3/1/11	June 21, 587
Eleventh	32:1-16	12/1/12	Mar. 3, 585
Twelfth	32:17-33:20	?/15/12	? (Mar.) 17, 585
Thirteenth	33:21-39:29	10/5/12	Jan. 9, 585
Fourteenth	40:1-48:35	1/10/25	Apr. 28 (or Oct. 22), 573

In the table above, the prophecies are in the order in which they appear in the text. For the most part, this is also the chronological order in which Ezekiel delivered them. However, you will note that the seventh and eighth groups of messages (beginning with 27:1 and 17) are not in chronological order. These messages are grouped topically with other prophecies against Egypt in chapters 29-32. Ezekiel's calendar, in the table, dates from the year of King Jehoiachin's (and Ezekiel's) exile (i.e., 598 B.C.; cf. 1:2). Scholars vary somewhat in their understanding of the modern equivalents of these dates. I have followed those of Dyer in The Bible Knowledge Commentary: Old Testament.

A second structural characteristic of the book is that it is logically organized as well as chronologically organized. First we read the call and preparation of the prophet (chs. 1-3). Then come prophecies announcing God's judgment on Judah culminating in the fall of Jerusalem (chs. 4-24). Next we find prophecies against foreign nations that opposed Israel (chs. 25-32). A section of prophecies on the coming restoration of Israel concludes the book (chs. 33-48).

"Apart from these obvious major divisions, this book is one of the easiest in the entire canon to outline, thanks to the clear demarcation of individual oracles. The book consists of fifty literary units, forty-eight of which are introduced either by a date notice or the word-event (also called prophetic word) formula, The word of Yahweh came to me saying.'"¹⁸

Ezekiel saw God's glory departing from the temple in judgment (9:3; 10:4, 18-19; 11:22-25), and then he saw it returning to the temple for blessing (43:1-5). These major events tie the book together. Ezekiel initially received a commission to deliver messages of judgment (chs. 2-3), but later he received another commission to deliver messages of deliverance (ch. 33). These two commissions identify the two major parts of the book that had particular relevance to Israel.

Style

One stylistic characteristic is Ezekiel's autobiographical perspective. Almost all of his oracles (except 1:2-3; 24:24) appear in the first person giving the impression that they are memoirs of a true prophet of Yahweh. However, Ezekiel did not often share his personal struggles or reactions with the reader, as Jeremiah did (except 4:14; 9:8; 11:13; 20:49; 24:20; 37:3).

Two other features mark the oracles in Ezekiel. One is the "halving" of oracles in which the writer first propounded a theme and then pursued a different theme only to end with a coda that links elements from both parts.¹⁹ The second characteristic is the use of an earlier text or tradition, the interpretation of it in the light of current circumstances, and the application of it to new situations.²⁰

Another stylistic characteristic is the formulaic expressions Ezekiel used some of which are unique to him and others shared with other prophets. Ezekiel usually referred to Yahweh as adonay yhwh, "the Lord Yahweh" (217 times). This title emphasized Yahweh's authority as His people's divine master. The name by which Yahweh addressed the prophet (93 times) is consistently ben adam, "son of man;" He never used Ezekiel's personal name. This title, ben adam, appears only in Ezekiel and in Daniel 8:17, which Ezekiel 2:1 may have influenced. This title stresses the prophet's humanity and the distance between God and the human. Ezekiel's favorite title for the Israelites (in the former Northern Kingdom, in Jerusalem, or in exile) is bet yisra'el, "house (or family) of Israel" (83 times or 57 percent of its 146 uses in the Old Testament). This title expresses the solidarity of the Israelites.

Ezekiel almost always carefully distinguished whether he or Yahweh was speaking in contrast to some other prophets who sometimes leave the reader with a question about the speaker's identity. Other formulae of expression common in this book are "the word of the Lord came to me saying," "thus has the Lord Yahweh said," and "the declaration of the Lord Yahweh." "Set your face toward" is also common and means to face the person or persons addressed so they get the full impact of what is said. "The hand of the Lord came upon me" reflects God's control of His prophet as does "the Spirit of Yahweh fell upon me." "I am Yahweh" and "they will know that I am Yahweh" are also distinctive theological formulae.

"Much of Ezekiel's language is repetitive. This sometimes makes for tiresome reading, but it helps to highlight his recurrent themes."²¹

Genre

Ezekiel contains a combination of several types of literature. These include proverbs, visions, parables, symbolic acts, allegories, rhetorical questions, dreams, drama, funeral dirges, history, and apocalyptic revelations.

"The concentration of so many bizarre features in one individual is without precedent: his muteness; lying bound and naked; digging holes in the walls of houses; emotional paralysis in the face of his wife's death; spiritual' travels; images of strange creatures, of eyes, and of creeping things; hearing voices and the sounds of water; withdrawal symptoms, fascination with feces and blood; wild literary imagination; pornographic imagery; unreal if not surreal understanding of Israel's past; and the list goes on."²²

". . . Ezekiel is the great mystic among the inspired writers. Because of the difficulty in interpreting his figurative and visionary prophecies, he is the most neglected of all the prophets."²³

"For most Bible readers Ezekiel is almost a closed book. Their knowledge of him extends little further than his mysterious vision of God's chariot-throne [merkabah], with its wheels within wheels, and the vision of the valley of dry bones. Otherwise his book is as forbidding in its size as the prophet himself is in the complexity of his make-up."²⁴

Ezekiel was a most dramatic and forceful communicator of the messages that God gave him. He used more symbolism and allegory than any other Old Testament prophet.²⁵ Evidently God directed him to use such colorful methods to get the attention of his hearers, who were very discouraged and disinterested in what God had to say to them. Most of the book is prose, but some of it is poetry.

". . . not a colourful, descriptive prose, but a somber, prophetic prose with a cadence but no discernible metre."²⁶

"Visions figure more prominently in Ezekiel than in any other Old Testament prophet except Daniel. They are recounted in detail in chaps. 1-3; 8-11; 37; 40-48. These he received in what must have appeared to be a semiconscious state and then reported to his audience once the vision was over (11:25)."²⁷

"Dream-visions were common in Mesopotamia in the seventh and sixth centuries B.C.²⁸ This literary form had two major parts: (1) the setting of the vision, declaring the time, recipient, place of reception, and general circumstances; and (2) the description of the vision just as it was seen by the recipient. Ezekiel used this common type of literature in his book and also developed (along with Daniel and Zechariah in the OT) apocalyptic literature in the dream-vision format. This may be defined as symbolic visionary prophetic literature, composed during oppressive conditions, consisting of visions whose events are recorded exactly as they were seen by the author and explained through a divine interpreter, and whose theological content is primarily eschatological.'²⁹ Twice Ezekiel used this genre, which would be well known to the exiles, to encourage them during their time of oppression. Both apocalyptic visions contained messages of restoration and blessing."³⁰

". . . the biblical books that could qualify as apocalyptic include Ezekiel, Daniel, Zechariah, and Revelation. Many other passages express apocalyptic eschatology, but these four books alone qualify in content and form as apocalyptic literature."³¹

"Whether one is preaching, teaching, writing, or counseling, getting a message across effectively involves communication in a way that will allow people to form mental images. Unless what we say is clear and vivid enough that people can somehow see' what we're saying, they are not as likely to remember it long enough for it to do any good."³²

Theology

Several theological concepts receive considerable attention in Ezekiel. Alexander identified five central ones: the nature of God, the purpose and nature of God's judgment, individual responsibility, the ethical, religious, and moral history of Israel, and the nature of Israel's restoration and future worship.³³ Cooper mentioned six significant theological themes: the holiness and transcendence of God, the sinfulness of humanity, the inevitability of judgment, individual responsibility, hope of restoration, and God's redemptive purpose.³⁴ Stuart listed seven major themes: the reliability of God's word, the glory of God, individual responsibility, Israel's long history of sin, the power of national leadership for good or bad, God's holiness and our responsibility for obedience, and God's transcendence.³⁵

God's glory is the theme that runs throughout this book, from the prophet's call when that glory first impressed him, to the demonstration of that glory in the eschatological future. References to God's glory keep popping up throughout the book (1:28; 3:12, 23; 8:4; 9:3; 10:4, 18-19; 11:22-23; 39:11, 21; 43:2-5; 44:4). God's glory is an aspect of His character, and His glorious character determines His conduct throughout history and this revelation. Without an appreciation of the glory of God's character the Israelites could not make sense of His dealings with them. Fifteen times God said He acted to keep His name glorious (20:9, 14, 22, 39, 44; 36:20-23; 39:7, 25; 43:7-8). Over 60 times the Lord said He had acted so the people would know that He was Yahweh.³⁶

". . . the phrase you will know that I am the Lord' or they will know that I am the Lord' or the like may well be the central theological theme of the book."³⁷

Ezekiel presented God as the God of Israel. By comparison, Isaiah pictured Him as the God of the entire world. Ezekiel had a great appreciation of the holiness (otherness) of God, as did Isaiah, but He did not use the title "Holy One of Israel" that is so common in Isaiah.

"The vision of the Lord riding upon His chariot-throne (1-3) typified this sense of otherness and majesty. It was unutterably splendid, mysteriously intricate, superhuman and supernatural, infinitely mobile but never earth-bound, all-seeing and all-knowing. This is how God revealed Himself to Ezekiel, not by propositions regarding His character but in personal encounter."³⁸

"The vision Ezekiel had at the time of his call never left him but influenced his thought continually."³⁹

Ezekiel stressed God's relationship to His covenants with Israel, which Ezekiel viewed positively. Yahweh for Ezekiel was a God who acts. The Spirit of God features more prominently in Ezekiel than in any other prophetic book. The prophet also emphasized the fact that God's will for Israel was blessing more than punishment.

Ezekiel viewed Israel as the people of God. He paid little attention to Israel's pre-Egyptian history. He divided Israel's history into seven eras, each of which is characterized by Yahweh's gracious acts on Israel's behalf and Israel's rejection of her covenant (ch. 20). God's relationship with Israel was pure grace from beginning to end. Yahweh sovereignly chose and redeemed Israel. Israel therefore needed to respond to such grace with devotion and obedience to her Lord. The well-being of the Israelites reflected on God's reputation in the world.

Ezekiel looked beyond the present condition of Israel to the time when she would experience restoration and prosperity in the Promised Land. God would bring His chosen people back in a new Exodus cleansed from their former sins and revitalized with a new heart and His Spirit under a new covenant. "David" would be God's agent of salvation and a symbol of unity for the nation. Israel would then enjoy unprecedented prosperity and security in her own land. God would establish residence among the Israelites and reorganize their worship.

"Ezekiel provides much of the evidence for the pronounced Jewish tone of the millennium and the sequence of eschatological events recognized especially by dispensationalist premillenarians."⁴⁰

There are few overt references to Messiah in Ezekiel. The major passages are 34:23-24 and 37:22-25. Minor references appear in 17:22 and 29:21.

"Fundamentally the theology of Ezekiel revolves around the bipolar themes of judgment and restoration. . . .

"Restoration will take two forms or will occur in two phases, however. It will come to pass in history under the beneficent policy of Cyrus the Persian, but that is only a type, a foretaste, of complete renewal and reconstitution that must await the eschaton."⁴¹

Text

The Hebrew text of Ezekiel has suffered more than most Old Testament books in the process of transmission. This is due to the large number of technical expressions, including dates and measurements, that occur only once in the Hebrew Bible. Unknown and difficult words resulted in many copyist errors. Consequently there are many interpretive difficulties in Ezekiel.

Message⁴²

Ezekiel began prophesying when he was 30 years old, and he had gone into captivity five years before that. Thus Ezekiel was familiar with Jeremiah's preaching and ministry. Ezekiel shows quite a bit of similarity to Jeremiah in his book. Ezekiel was a priest, as was Jeremiah. However, neither of them served as priests, Jeremiah evidently because he chose not to in view of the corruption in the priesthood, and Ezekiel because he went into captivity before he was old enough to serve. In captivity there was no temple, so Ezekiel could not minister as a priest there even if he had wanted to do so. Besides, God gave both men a calling to a prophetic ministry.

There are indications in the Book of Ezekiel that Jeremiah had an influence on Ezekiel. They both had the same outlook on the corruption of the Israelites, on the judgment of God, and on the hope that held out promise for a brighter day ahead. Ezekiel was equally as explicit as Jeremiah about the corruption of the people and the inevitability of coming judgment. But it is his vision of the future for which Ezekiel has become famous, and in this he surpassed his older contemporary. He was able to see through the Israelites in exile and so spoke to all Israel, and He was able to see through Israel and so spoke to all humanity.

We might say that Ezekiel saw the dirty glass in his window on the world, but he also saw through the glass far into the future. He saw the reasons for Israel's present misery, but he also saw the reason for her future restoration, namely the faithfulness of Israel's glorious God. Perhaps it is this long view that saved Ezekiel from becoming another weeping prophet like Jeremiah. He had a grip on the big picture that lay ahead of Israel and the nations like few other prophets. Daniel saw the future too, but he did not say as much about the present as Ezekiel did. Really Ezekiel gives us more revelation concerning the eschaton, the far distant future, than Daniel does. Daniel's concerns were mainly political; Ezekiel's were spiritual. Daniel talked about future kings and kingdoms, but Ezekiel spoke of a future covenant of peace and future worship.

The permanent value of the Book of Ezekiel is its revelation of the reason for hope. Whereas Jeremiah sometimes despaired and lost sight of his hope, Ezekiel never did. It is somewhat surprising that Ezekiel was so full of hope when he was in a worse situation than Jeremiah. For most of Jeremiah's ministry the exile was ahead, but Ezekiel spent his whole ministry in exile ministering among Israelites who were more thoroughly discouraged than Jeremiah's audiences. The exiles were an even harder audience to minister to than the Judahites who anticipated exile, as the Book of Ezekiel makes clear. Nonetheless Ezekiel remained hopeful. His perspective is the key to anyone remaining hopeful in the midst of very discouraging circumstances, even us.

The thing that filled his heart with hope was his understanding of the Lord. That understanding came to him from a vision of God. As soon as most Christians hear that some prophet had a vision of God, we say to ourselves, "Well that lets me out. Maybe if I could have a vision of God like Ezekiel did I could have the ministry he did and not lose hope." We fail to appreciate that we have a far greater "vision" of God in Scripture than any Old Testament prophet ever did. We need to get past the vision idea to the product of the vision. Ezekiel's vision of God's glory in chapter 1 just gave him a certain understanding of God, the same understanding of God that we can obtain by reading about Ezekiel's vision and the other revelations of God in the Bible.

Ezekiel's vision of God's glory was mysterious--full of strange images and symbols--but it was a manifestation. In this vision God allowed the prophet to see likenesses of Himself and His celestial throne room. A likeness reveals something else. A photographic likeness reveals the person in the picture. A likeness is a comparison, a parable if you will. A parable is a story placed alongside to explain something else. It is a word picture designed to interpret something. That is what Ezekiel's vision of God was and what his other visions were. He did not really see God. "No man has seen God at any time." He saw images of God that reveal what God is like. That is really what the whole Bible is: images of what God is like. Ezekiel's vision of God in chapter 1, which so many of the readers of this book never get past, was the reason for his hope that shines forth in the rest of the book.

Isaiah reveals the salvation of God; it is the Romans of the Old Testament. Jeremiah reveals the judgment of God, and Lamentations is its outcome. Ezekiel reveals the glory of God.

As the book opens, Ezekiel sees God in all His glory. Then, in a flashback, he sees the glory of God departing from the temple in Jerusalem when the city fell to Nebuchadnezzar (ch. 10). Then at the end of the book and at the end of his writing ministry, he saw in another vision the glory of God returning to the temple (ch. 43). The temple to which God returned was not the same temple from which His glory had departed. It was a future temple in a restored Promised Land where the Israelites had come to live in peace having repented of their sins and having experienced God's regathering from the ends of the earth.

These three visions of the glory of God provide the framework and rationale for the book as well as the hope of Israel and the world. God is the center of this unfolding drama. References to the glory of God frame the first major section of the book (chs. 1-3). It was out of this glorious revelation that God called Ezekiel to his ministry. The oracles of judgment on Judah and Jerusalem that follow (chs. 4-24) make sense because God is full of glory, as do the oracles of judgment on the nations (chs. 25-32). When Ezekiel received word that Jerusalem had fallen (ch. 32), he left the past behind and turned to the future. He began proclaiming future blessings for Israel, blessings assured by the character of Yahweh, a glorious God who would fulfill His covenant promises to His chosen people even though they had been unfaithful to Him. God allowed the prophet to see another vision of His glory returning to the temple in the future. All of chapters 40-48 deal with the setting and accompaniments of that return of God to His people. And the book closes with the Lord being there, among His people forever (48:35).

What is the glory of God? It is the expression, the outshining, of His person. When we say Ezekiel is a revelation of the glory of God we mean that it is an unveiling of God Himself in unusual clarity and relevance. The Book of Revelation is such an unveiling of Jesus Christ; it is the climax of biblical Christology. Ezekiel reveals very important characteristics of God. It does this at times by using pictures, dramas, and symbolic acts as well as straightforward explanations. It often does it in apocalyptic images, pictures of God at work doing things in the end times. Much of the imagery has its roots in Ezekiel's culture, both Israelite and ancient Near Eastern, particularly Babylonian.

The secret of Ezekiel's optimism about the future even though he lived in a situation that led most of the other Israelites to abandon their commitment to God, was his personal acquaintance with God Himself. This book reveals the very nature of God Himself to a degree no other book in the Bible does.

As we read this book and get to know what it reveals, we need to ask God to help us to understand Him better, above everything else, because understanding God is the very foundation for hope. Where there is hope there is joy, there is peace, there is love, there is faith, and there is ministry. In the times in which we live, a commitment to ministry by itself will not preserve us from all the pitfalls that surround us. Only ministry grounded in and growing out of our personal understanding and appreciation of the character of God will do that. That is the practical value of studying this intimidating book.

A phrase that marks this book and that occurs over 60 times in it is, "Then they will know that I am the Lord." This phrase almost becomes boring Ezekiel repeated it so often. God used the events of life to teach His people and all people that He is the only true God. In the future He will bring things to pass that will teach people that only He is God. We can learn that now as we gain God's viewpoint on life from this great book. Then we can help others make sense out of what is happening because we understand the One who is creating history.

Another key phrase is "Son of man." This was God's favorite title for Ezekiel. It should remind us every time we read it that Ezekiel was not, and we are not, God. This book presents God as different from anyone else, that is, He is holy. Whenever God spoke to Ezekiel using this title He was reminding the prophet of Yahweh's uniqueness. Hopefully our study of the book will also teach us and impress us with God's differentness. That is an aspect of His glory.

The knowledge of God is a perennial spring of joy and hope to the Christian and to the church. When we get to know Him we will be able to see sin, and we will hate it. We will also be able to proclaim judgment fearlessly. But most of all we will be able to rejoice in the hope of the glory of God. The future is bright. We just need to be able to see through our dirty windows to the Morning Star rising in the East.

Constable: Ezekiel (Outline)

Outline

I. Ezekiel's calling and commission chs. 1-3

A. The vision of God's glory ch. 1

1. The setting of the vision 1:1-3

2. The vision proper 1:4-28

B. The Lord's charge to Ezekiel chs. 2-3

1. The recipients of Ezekiel's ministry 2:1-5

2. The encouragement in Ezekiel's ministry 2:6-7

3. The nature of Ezekiel's ministry 2:8-3:11

4. The conclusion of the vision 3:12-15

5. Ezekiel's role in Israel 3:16-21

6. Ezekiel's muteness 3:22-27

II. Oracles of judgment on Judah and Jerusalem for sin chs. 4-24

A. Ezekiel's initial warnings chs. 4-7

1. Dramatizations of the siege of Jerusalem chs. 4-5

2. The judgment coming on Judah chs. 6-7

B. The vision of the departure of Yahweh's glory chs. 8-11

1. The idolatry of the house of Israel ch. 8

2. The slaughter of the wicked Jerusalemites ch. 9

3. The departure of God's glory from the temple ch. 10

4. The condemnation of Jerusalem's leaders ch. 11

C. Yahweh's reply to the invalid hopes of the Israelites chs. 12-19

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

2. The present judgment as evidence of divine faithfulness 12:21-28

3. The condemnation of contemporary false prophets ch. 13

4. The effect of false prophets on Israel's leaders 14:1-11

5. The need of personal righteousness for deliverance 14:12-23

6. The unprofitable vine of Jerusalem ch. 15

7. Jerusalem's history as a prostitute ch. 16

8. The riddle and parable of the two eagles ch. 17

9. The importance of individual righteousness ch. 18

10. A lament for the kings of Israel ch. 19

D. Israel's defective leadership chs. 20-23

1. The history of Israel's rebellion and Yahweh's grace 20:1-44

2. Judgment on Judah's contemporary leaders 20:45-21:32

3. The idolatrous rulers of Judah ch. 22

4. The parable of the two sisters ch. 23

E. The execution of Jerusalem's judgment ch. 24

1. The parable of the cooking pot 24:1-14

2. Signs to the exiles 24:15-27

III. Oracles against foreign nations chs. 25-32

A. Oracles against Judah's closest neighbors ch. 25

1. Judgment on Ammon 25:1-7

2. Judgment on Moab 25:8-11

3. Judgment on Edom 25:12-14

4. Judgment on Philistia 25:15-17

B. Judgment on Tyre 26:1-28:19

1. Judgment by Babylonia and other enemies ch. 26

2. A funeral dirge over Tyre ch. 27

3. A judgment speech against the ruler of Tyre 28:1-10

4. A funeral dirge for the king of Tyre 28:11-19

C. Judgment on Sidon 28:20-24

D. Israel's restoration from the nations 28:25-26

E. Judgment on Egypt chs. 29-32

1. An introductory prophecy of judgment on Egypt 29:1-16

2. The consummation of Egypt's judgment 29:17-21

3. The destruction of Egypt and her allies 30:1-19

4. Pharaoh's broken arms 30:20-26

5. Egypt's fall compared to Assyria's fall ch. 31

6. A funeral dirge for Egypt 32:1-16

7. A summary lament over Egypt 32:17-32

IV. Future blessings for Israel chs. 33-48

A. A warning to the exiles 33:1-20

1. An exhortation to heed the watchman 33:1-9

2. An exhortation to turn from evil 33:10-20

B. Restoration to the Promised Land 33:21-39:29

1. Israel and the Promised Land 33:21-33

2. False and true shepherds ch. 34

3. Preparation of the Promised Land 35:1-36:15

4. Restoration to the Promised Land 36:16-37:14

5. Reunification in the Promised Land 37:15-28

6. Future invasion of the Promised Land chs. 38-39

C. Ezekiel's vision of the return of God's glory chs. 40-48

1. The setting of the vision of the return of God's glory 40:1-4

2. The millennial temple 40:5-42:20

3. The return of God's glory to the temple 43:1-12

4. Temple ordinances 43:13-46:24

5. Topographical aspects of the Millennium chs. 47-48

Constable: Ezekiel

Ezekiel

Bibliography

Ackroyd, Peter R. Exile and Restoration. Philadelphia: Westminster Press, 1968.

Alexander, Ralph H. Ezekiel. Everyman's Bible Commentary series. Chicago: Moody Press, 1976.

_____. "Ezekiel." In Isaiah-Ezekiel. Vol. 6 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1986.

_____. "Hermeneutics of Old Testament Apocalyptic Literature." Th.D. dissertation, Dallas Theological Seminary, 1968.

Allen, Leslie C. Ezekiel 1-19. Word Biblical Commentary series. Dallas: Word Books, 1994.

_____. Ezekiel 20-48. Word Biblical Commentary series. Dallas: Word Books, 1990.

Allis, Oswald T. Prophecy and the Church. Philadelphia: Presbyterian and Reformed Publishing Co., 1945.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Armerding, Carl. "Russia and the King of the North." Bibliotheca Sacra 120:477 (January-March 1963):50-55.

Barbieri, Louis A., Jr. "The Future for Israel in God's Plan." In Essays in Honor of J. Dwight Pentecost, pp. 163-79. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Barnett, R. D. "Ezekiel and Tyre." In Eretz-Israel, 9:6-13. Edited by A. Malamat. Jerusalem: Israel Exploration Society, 1969.

Bauman, Louis S. Russian Events in the Light of Bible Prophecy. New York: Fleming H. Revell, 1942.

Block, Daniel I. "Beyond the Grave: Ezekiel's Vision of Death and the Afterlife." Bulletin of Biblical Research 2 (1992):112-41.

_____. The Book of Ezekiel: Chapters 1-24. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1997.

_____. The Book of Ezekiel: Chapters 25-48. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1998.

_____. "The Prophet of the Spirit: The Use of rwh in Ezekiel." Journal of the Evangelical Theological Society 32 (1989):27-49.

Briscoe, Stuart. All Things Weird and Wonderful. Wheaton: Scripture Press Publications, Victor Books, 1977.

Brownlee, W. H. "Exorcising the Souls from Ezekiel xiii, 17-23." Journal of Biblical Literature 69 (1950):367-73.

Bruce, F. F. "The Background to the Son of Man Sayings." In Christ the Lord: Studies in Christology Presented to Donald Guthrie, pp. 50-70. Edited by Harold H. Rowden. Downers Grove, Ill.: Inter-Varsity Press, 1982.

Budge, E. A. W. The Gods of the Egyptians. New York: Dover Press, 1969.

Bullinger, E. W. Figures of Speech Used in the Bible. Grand Rapids: Baker Book House, 1968.

Bullock, C. Hassell. An Introduction to the Old Testament Poetic Books. Chicago: Moody Press, 1979.

_____. "The Priestly Era in the Light of Prophetic Thought." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 71-78. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-1948.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

Colson, Charles. Against the Night. Ann Arbor: Servant Publications, 1989.

Cooke, G. A. A Critical and Exegetical Commentary on the Book of Ezekiel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1936.

Cooper, David L. When Gog's Armies Meet the Almighty: An Exposition of Ezekiel Thirty-eight and Thirty-nine. Los Angeles: The Biblical Research Society, 1940.

Cooper, Lamar Eugene, Sr. Ezekiel. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

Craigie, Peter C. Ezekiel. Daily Study Bible series. Philadelphia: Westminster Press, 1983.

Criswell, W. A. Expository Sermons on the Book of Ezekiel. Grand Rapids: Zondervan Publishing House, 1987.

Davidson, A. B. The Book of the Prophet Ezekiel. Cambridge Bible Commentary series. Cambridge, Eng.: Cambridge University Press, 1893.

Decker, Rodney J. "The Church's Relationship to the New Covenant." Bibliotheca Sacra 152:6-7 (July-September 1995):290-305.

Dillow, Joseph C. The Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Dyer, Charles H. "Ezekiel." In The Bible Knowledge Commentary: Old Testament, pp. 1225-1317. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Ellison, H. L. Ezekiel: The Man and His Message. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1956.

Engstrom, Ted W. Integrity. Waco: Word Books, 1987.

Enns, Paul P. Ezekiel. Grand Rapids: Zondervan Publishing House, 1986.

Feinberg, Charles Lee. The Prophecy of Ezekiel: The Glory of the Lord. Chicago: Moody Press, 1969.

Fisch, S. Ezekiel. London: Soncino Press, 1950.

Fishbane, Michael. Biblical Interpretation in Ancient Israel. Oxford: Clarendon Press, 1985.

_____. "Through the Looking Glass: Reflections on Ezek 43:3, Num 12:8 and 1 Cor 13:8." Hebrew Annual Review 10 (1986):63-75.

Fredericks, Daniel C. "Diglossia, Revelation, and Ezekiel's Inaugural Rite." Journal of the Evangelical Theological Society 41:2 (June 1998):189-99.

Freedy, K. S., and D. B. Redford. "The Dates in Ezekiel in Relation to Biblical, Babylonian and Egyptian Sources." Journal of the American Oriental Society 903 (1970):460-85.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1974.

Gaebelein, Arno C. The Prophet Ezekiel: An Analytical Exposition. New York: Our Hope, 1918.

Good, Edwin M. "Ezekiel's Ship: Some Extended Metaphors in the Old Testament." Semitics 1 (1970):79-103.

Gordis, Robert. "The Branch in the Nose." Journal of Theological Studies 37 (1936):284-85.

Gray, John. "Canaanite Kingship in Theory and Practice." Vetus Testamentum 2 (1952):193-200.

Greenberg, Moshe. Ezekiel 1-20. Anchor Bible series. Garden City, N.Y.: Doubleday, 1983.

Habel, N. "The Form and Significance of the Call Narrative." Zeitschrift für die Alttestamentliche Wissenschaft 77 (1965):297-323.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Herodotus. 4 vols. With an English translation by A. D. Godley. The Loeb Classical Library. London: William Heinemann Ltd., 1963.

Hiebert, D. Edmond Working with God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Hoehner, Harold W. "The Progression of Events in Ezekiel 38-39." In Integrity of Heart, Skillfulness of Hands: Biblical and Leadership Studies in Honor of Donald K. Campbell, pp. 82-92. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Hullinger, Jerry M. "The Problem of Animal Sacrifices in Ezekiel 40-48." Bibliotheca Sacra 152:607 (July-September 1995):279-89.

Ironside, Harry A. Ezekiel. Neptune, N.J.: Loizeaux Brothers Publishers, 1949.

Jacobsen, T. The Treasures of Darkness. New Haven, Conn.: Yale University Press, 1976.

Johnson, Elliott E. "Apoclayptic Genre in Literary Interpretation." In Essays in Honor of J. Dwight Pentecost, pp. 197-210. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. Wars of the Jews. London: T. Nelson and Sons, 1866.

Keil, Carl Friedrich. Biblical Commentary on the Prophecies of Ezekiel. Translated by James Martin. Reprint ed. 2 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kelly, William. Notes on Ezekiel. London: G. Morrish, n.d.

Levenson, J. D. Theology of the Program of Restoration of Ezekiel 40-48. Atlanta: Scholars Press, 1986.

MacRae, Allen A. "The Key to Ezekiel's First Thirty Chapters." Bibliotheca Sacra 122:487 (July 1965):227-33.

Matthiae, P. Ebla: An Empire Rediscovered. New York: Doubleday, 1981.

May, H. G. "Some Aspects of Solar Worship at Jerusalem." Zeitschrift für die Alttestamentliche Wissenschaft 55 (1937):269-81.

McClain, Alva J. The Greatness of the Kingdom: An Inductive Study of the Kingdom of God. 1959. Reprint ed. Chicago: Moody Press, 1968.

McConville, J. Gordon. "Priests and Levites in Ezekiel: A Crux in the Interpretation of Israel's History." Tyndale Bulletin 34 (1983):3-31.

McNicol, Allan J. "The Heavenly Sanctuary in Judaism: A Model for Tracing the Origin of an Apocalypse." Journal of Religious Studies 13:2 (1987):66-94.

Merrill, Eugene H. "A Theology of Ezekiel and Daniel." In A Biblical Theology of the Old Testament, pp. 365-95. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Milgrom, Jacob. "Sin-Offering or Purification-Offering?" Vetus Testamentum 21 (1971):237-39.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

The Nelson Study Bible. Edited by Earl D. Radmacher. Nashville: Thomas Nelson Publishers, 1997.

The New Bible Dictionary, 1962 ed. S.v. "Cherubim," by R. K. Harrison, pp. 208-9.

_____. S.v. "Ezekiel, Book of," by H. L. Ellison, pp. 406-8.

The New Scofield Reference Bible. Edited by Frank E. Gaebelein, et al. New York: Oxford University Press, 1967.

Oppenheim, A. Leo. The Interpretation of Dreams in the Ancient Near East with a Translation of an Assyrian Dream-Book. Philadelphia: American Philosophical Society, 1956.

Parunak, Henry van Dyke. "The Literary Architecture of Ezekiel's mar'ot elohim." Journal of Biblical Literature 99 (1980):61-74.

Pentecost, J. Dwight. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Your Adversary the Devil. Grand Rapids: Zondervan Publishing House, 1969.

Polk, Timothy. "Paradigms, Parables, and Meshalim: On Reading the Mashal in Scripture." Catholic Biblical Quarterly 45:4 (1983):564-83.

Pritchard, James B., ed. The Ancient Near East in Pictures. Princeton: Princeton University Press, 1954.

_____, ed. Ancient Near Eastern Texts. 2nd. ed. Princeton: Princeton University Press, 1955.

Rooker, Mark F. "Evidence from Ezekiel." In A Case for Premillennialism: A New Consensus. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Russell, D. S. The Method and Message of Jewish Apocalyptic. Philadelphia: Westminster Press, 1964.

Ruthven, Jon. "Ezekiel's Rosh And Russia: A Connection?" Bibliotheca Sacra 125:500 (October 1968):324-33.

Ryrie, Charles C. Dispensationalism Today. Chicago: Moody Press, 1973.

Saggs, H. W. F. "External Souls in the Old Testament [Ezk 13:17-21]." Journal of Semitic Studies (1974):1-12.

_____. "Notes and Studies: The Branch to the Nose." Journal of Theological Studies NS11 (October 1960):318-29.

The Scofield Reference Bible. Edited by C. I. Scofield, et al. New York: Oxford University Press, 1909

Shafer, B. E., ed. Religion in Ancient Egypt: Gods, Myths, and Personal Practice. Ithica, N.Y.: Cornell University Press, 1991.

Speiser, Ephraim A. "Background and Function of the Biblical Nasi." Catholic Biblical Quarterly 25 (1963):111-17.

Stalker, D. M. G. Ezekiel. London: SCM, 1968.

Stuart, Douglas K. Ezekiel. The Communicator's Commentary series. Dallas: Word Books, 1989.

_____. "The Prophetic Ideal of Government in the Restoration Era." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 283-305. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Taylor, John B. Ezekiel: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, Eng., and Downers Grove, Ill.: Inter-Varsity Press, 1969.

Thomas, D. W., ed. Documents from Old Testament Times. New York: Harper & Row, 1958.

Thomas, Robert L. Revelation 8-22: An Exegetical Commentary. Chicago: Moody Press, 1995.

Thomson, Clive A. "The Necessity of Blood Sacrifices in Ezekiel's Temple." Bibliotheca Sacra 123:491 (July 1966):237-48.

Torczyner, Harry. "The Riddle in the Bible." Hebrew Union College Annual 1 (1924):125-49.

Torrey, C. C. Pseudo-Ezekiel and the Original Prophecy. Yale Oriental series 18. 1930; reprint ed., New York: KTAV, 1970.

Toy, Crawford H. The Book of the Prophet Ezekiel. New York: Dodd, Mead, 1899.

Tsevat, M. "Studies in the Book of Samuel I." Hebrew Union College Annual 32 (1961):191-216.

Unger, Merrill F. Biblical Demonology: A Study of the Spiritual Forces Behind the Present World Unrest. Wheaton: Scripture Press, 1952.

Van Dijk, H. J. Ezekiel's Prophecy on Tyre. Rome: Pontifical Biblical Institute, 1968.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Walvoord, John F. The Millennial Kingdom. 1959. Revised ed. Findlay, Ohio: Dunham Publishing Co., 1963.

_____. "Revelation." In The Bible Knowledge Commentary: New Testament, pp. 925-91. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Westermann, Claus. Basic Forms of Prophetic Speech. Philadelphia: Westminster Press, 1967.

Wevers, John W. Ezekiel. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Wood, Leon J. The Prophets of Israel. Grand Rapids: Baker Book House, 1979.

Woudstra, Martin H. "The Everlasting Covenant in Ezekiel 16:59-63." Calvin Theological Journal 6 (1971):22-48.

Yamauchi, Edwin. "Tammuz and the Bible." Journal of Biblical Literature 84 (1965):283-90.

York, Anthony D. "Ezekiel I: Inaugural and Restoration Visions?" Vetus Testamentum 27 (1977):82-98.

Young, Edward J. My Servants, the Prophets. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1952.

Zimmerli, W. Ezekiel 1. Hermaneia series. Philadelphia: Fortress Press, 1983.

_____. Ezekiel 2. Hermaneia series. Philadelphia: Fortress Press, 1983.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p26eze-13@

@pict rend=gs.pixel ent=p26eze-14@

@pict rend=gs.pixel ent=p26eze-15@

Haydock: Ezekiel (Book Introduction)

THE PROPHECY OF EZECHIEL.

INTRODUCTION.

Ezechiel, whose name signifies the strength of God, was of the priestly race, and of the number of the captives that were carried away to Babylon with king Joachin. He was contemporary with Jeremias, and prophesied to the same effect in Babylon as Jeremias did in Jerusalem; and is said to have ended his days in like manner, by martyrdom. (Challoner) --- He strove to comfort the captives, who began to repine that they had listened too readily to Jeremias, exhorting them to submit to the king of Babylon. Some think that part of his prophecies is lost, as Josephus mentions two books: but the nine last chapters, regarding the new city and temple, might form the second division. The Jews hesitated whether to allow his works to be canonical, as they seemed to differ from Moses, and from the dimensions given of Solomon's temple. But the same God might surely suggest some improvements, and the morality of the prophet is most excellent. (Calmet) --- His style may be compared to that of Homer (Grotius) and Alcæus. Many have thought that (Calmet) Pythagoras was his disciple; (Eusebius, præp. xiii.) yet the latter seems to have lived after the prophet, who was led into captivity with Jechonias, the year of the world 3410, and prophesied for twenty years. He dates from this period, (Calmet) and from the renewal of the covenant under Josias, (chap. i. 1.; Haydock) when the captivity was first announced. (Worthington) --- The Jews allowed none to read the first and the nine (Haydock) last chapters, nor the beginning of Genesis, nor the Canticle of Canticles, before they were thirty years old; and they never attempted to explain the vision nor the building of the temple, supposing it to be above the power of man. (St. Jerome)

Gill: Ezekiel (Book Introduction)

INTRODUCTION TO EZEKIEL

This book is rightly placed after Jeremiah; since Ezekiel was among the captives in Chaldea, when prophesied; whereas Jeremiah began to prophesy long before that captivity, and concerning it. The name of this prophet signifies, as it is commonly interpreted, "the strength of God", or "strengthened by God", as he was, and as he needed to be, having great work to do, and a perverse people to deal with; see Eze 3:8; but the learned Hillerus ^a chooses to render it, "God shall prevail"; with which compare Jer 20:7. There was a Levite of this name, of whom mention is made in 1Ch 24:16; whose name is there read "Jehezekel"; and this prophet was a priest, Eze 1:3; and both Clemens Alexandrinus ^b and Eusebius ^c cite a Jewish writer of tragedies, of the same name; which some have very wrongly thought to be the same with our prophet; but whether Ezekiel is not the same with Nazaratus or Zabratus, the master of Pythagoras, mentioned by Clemens as such, according to the opinion of some, is a matter of question; and which the learned Selden ^d seems to think probable. According to the judgment and opinion of Jerom ^e, his style is neither very eloquent, nor very rustic; but between both, and has a mixture of each. The visions he saw are very abstruse and difficult of interpretation, especially the vision of the living creatures and wheels; wherefore the Jews ^f forbad the reading of it, as well as the end of this prophecy, until persons were thirty years of age. The divine visions in this book, the whole subject matter of it, its agreement with the prophecy of Jeremiah, and the accomplishment of events predicted in it, prove the authority of it; and its divine authority has always been allowed, both by the Jewish synagogue and the Christian church. There were indeed some ancient Jewish Rabbins, who were perplexed about some things in it, and consulted about laying it aside, because of some words in it, which seemed to them to be contrary to the law of Moses; but R. Chananiah ben Goron, a very famous doctor in those times, withdrew to his chamber, and wrote a commentary, in order to remove those difficulties to satisfaction ^g. This book, in general, contains various visions the prophet saw; several threatenings against the people of the Jews; and prophecies against other nations; and an abundance of comfortable promises of the Messiah, and of blessings of grace by him; and of the state and condition of the Gospel church, and the worship of it. Josephus ^h says Ezekiel left two books written by him; one of which Athanasius ⁱ: or the author of the Synopsis under his name, thinks is lost; but the learned Huetius ^k is of opinion that the prophecy of Ezekiel, in the times of Josephus, was divided into two parts; the first containing the first thirty nine chapters, and the other the nine last chapters; which is not improbable. If the authorities of Epiphanius ^l, or the writer of the lives of the prophets that goes by his name, and of Isidorus ^m, are of any weight, Ezekiel was born in the land of Sarera; killed by the governor in Babylon; and buried by the people in the field of Maur or Mahurim, in the sepulchre of Shem and Arphaxad. The account R. Benjamin Tudelensis ⁿ gives is, that there is a synagogue of the Prophet Ezekiel by the river Euphrates; and over against the synagogue sixty towers, ; and between every tower a synagogue. In the court of the synagogue is a library; and behind it the grave of Ezekiel the son of Buzi the priest; and over it a large vault, of a beautiful building, erected by Jeconiah king of Judah, and thirty five thousand Jews, who came with him, when Evilmerodach brought him out of prison; and over the grave a lamp burns night and day. The Cippi Hebraici say ^o he was buried by, the river Hiddekel; and Menasseh ben Israel ^p affirms that he died in Babylon, and was buried there; and so Kimchi ^q says the tradition is.

Gill: Ezekiel 12 (Chapter Introduction)

INTRODUCTION TO EZEKIEL 12

In this chapter, under the sign of the prophet's removing household goods, is represented the removal of the king of Judah and his people from their own land into captivity; and under another sign, of the prophet's eating and drinking with quaking, and trembling, and carefulness, is set forth, either the famine that should be during the siege of Jerusalem, or the desolations following the taking of it; and the chapter is concluded with a reproof of the Jews flattering themselves that these prophecies respected times a great way off, and therefore hoped they would never be accomplished. The preface to the first sign is in Eze 12:1; which describes the people of the Jews as rebellious, and given up to judicial blindness and hardness; and suggests the cause of all their calamities: the order to prepare goods for removing, to show to the people; for digging a wall; carrying the stuff out in their sight, on his shoulders, at twilight; and covering his face when he did it, is in Eze 12:3; the execution of this order, which is declared in part for the whole, is in Eze 12:7; then follows the explication of this sign, Eze 12:8; and the application of it, first to King Zedekiah, in whom should be fulfilled several of the particulars mentioned, Eze 12:12; and to the people about him, and his army that should be scattered and fall by the sword, Eze 12:14; the end of which should be, that the Lord should be known, his power, truth, and righteousness, by a few that should escape the famine, pestilence, and sword, Eze 12:15. The second sign, with the explication and application of it, is in Eze 12:17; and the chapter is closed with a reproof of the Jews; the proverbial expression they used, and which the Lord resented, is cited Eze 12:21; and the prophet is bid to assure them that it should cease, or there should be no room for it; and also every vain vision and flattering divination, Eze 12:23; and that the word of the Lord should not be prolonged, but should quickly and certainly be accomplished; and that their hopes of the contrary were in vain, Eze 12:25.