Ezekiel 12:1–24

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 Baby…

Ezekiel 12:1-2 1. The word of the LORD also came unto me, saying, 1. Et fuit sermo Iehovae ad me dicendo, 2. Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. 2. Fili hominis, in medio domus rebellis tu habitas, oculi illis ad videndum, et non vident: aures illis ad audiendum, et non audiunt: quia domus rebellis ipsi. [244] 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 -- Footnotes: [244] That is, "they are." -- Calvin.

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.

Ezekiel 12:3 3. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. 3. Et tu fili hominis, fac [245] tibi vasa transmigrationis: et transmigra interdiu in oculis ipsorum: migrabis autem a loco tuo ad locum alium in oculis ipsorum, si forte videant, quia domus rebellis strut. 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 -- Footnotes: [245] Or, "prepare." -- Calvin. [246] Orat. pro Murcena, sect. 12, page 129; and Edit. Lond. 1819, tom. 2, page 760. It is needless to quote the passage, as Calvin's allusion to it is sufficienfiy copious, and the reader will readily perceive how our own obsolete law forms are open to the same objection, and illustrate the text in a similar way.

Ezekiel 12:4 4. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. 4. Et effer vasa tanquam vasa captivitatis interdiu in oculis ipsorum: et tu egredieris vespere in oculis ipsorum secundum egressus captivitatis. The other verses must now be added --

Ezekiel 12:5-6 5. Dig thou through the wall in their sight, and carry out thereby. 5. In oculis ipsorum perfodies tibi parietem, et educes per ipsum. 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 see not the ground: for I have set thee for a sign unto the house of Israel. 6. In oculis ipsorum super humerum gestabis, in tenebris egredieris; faciem tuam occultabis et non aspicies terram, quia portentum constitui to domui Israel. 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, (Isaiah 8:18,) where he says, Behold me, and the children whom God has given me, for signs and wonders. He puts 'tvt, athoth, "signs," in the first place, then mvphtym, 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 --

Ezekiel 12:7 7. And I did so as I was commanded: I brought forth my stuff by day, as stuff for captivity, and in the even I digged through the wall with mine hand; I brought it forth in the twilight, and I bare it upon my shoulder in their sight. 7. Atque ita feci quemadmodum jussus fueram, vasa mea eduxi tanquam vasa captivitatis interdiu: et vespere perfodi in parletem [247] manu; in tenebris eduxi, super humerum extuli [248] in oculis ipsorum. 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 Footnotes: [247] Verbally, "but I dug through a wall for myself." -- Calvin. [248] Or, "I carried forth." -- Calvin. PRAYER. Grant, Almighty God, since thou so wishest us to live in this world, that we may travel onwards till thou gatherest us into thy heavenly rest, that we may truly contemplate that eternal inheritance, and apply to it all our endeavors: and next, that we may so travel in this world that we may not wander nor stray from the way; but being always intent on the mark which thou settest before us, grant us to proceed on our way, until we finish our course, and enjoy that glory which thine only-begotten Son has prepared for us through his own blood. -- Amen.

Ezekiel 12:8-11 8. And in the morning came the word of the LORD unto me, saying, 8. Et fuit sermo Iehovae ad me mane, dicendo, 9. Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? 9. Fili hominis, an non dixerunt tibi, domus Israel, domus rebellis, [249] Quid tu facis? 10. Say thou unto them, Thus saith the Lord GOD; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. 10. Dic illis, sic dicit Dominator Iehova, Principis onus hoc [250] in Ierusalem, et totius domus Israel quae in medio ipsorum. 11. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove, and go into captivity. 11. Dic els, Ego portentum vestrum sicuti feci ita fiet illis, in transmigrationem, in caprivitatem ibunt. 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. Footnotes: [249] Or, as we have elsewhere said, "exasperating," or "bitter." -- Calvin. [250] "This sorrowful prophecy." -- Calvin.

Ezekiel 12:12 12. And the prince that is among them shall bear upon his shoulder in the twilight, and shall go forth: they shall dig through the wall to carry out thereby: he shall cover his face, that he see not the ground with his eyes. 12. Et princeps qui in medio ipsorum est super humerum portabit in tenebris, et ingredietur in pariete quem effoderint ad educendum [251] in ipso: faciem suam occultabit, ne (ut non) aspiciat oculo terram. 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. (Psalm 89:36, 37.) And hence Jeremiah's lamentable complaint: the Christ, or anointed of God, in whose breath our life consisted. (Lamentations 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. (2 Kings 25:4, 5; and Jeremiah 39:4, 5.) 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. Footnotes: [251] Or, "for carrying out." -- Calvin.

Ezekiel 12:13 13. My net also will I spread upon him, and he shall be taken in my snare: and I will bring him to Babylon, to the land of the Chaldeans; yet shall he not see it, though he shall die there. 13. Et extendam rete meum super ipsum, et capietur in plagis meis, [252] et educam eum inquit Babylonem in terrain Chaldaeae, et ipsam non videbit, et illic morietur. 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. Footnotes: [252] "In nets," some translate "a drag-net," but erroneously, and this has given rise to mistake, because some have thought the similie derived from fishes, while it is clear that the same thing is indicated by different words: he shall be taken therefore in my net. -- Calvin.

Ezekiel 12:14 14. And I will scatter toward every wind all that are about him to help him, and all his bands; and I will draw out the sword after them. 14. Et omnes qui in circuitu ejus sunt in auxilium ejus, et omnes alas ejus [253] dispergam ad omnem, vel ad quemlibet, ventura et gladium evaginabo post ipsos. 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, (Isaiah 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 -- Footnotes: [253] That is, "all his garrison." -- Calvin.

Ezekiel 12:15 15. And they shall know that I am the LORD, when I shall scatter them among the nations, and disperse them in the countries. 15. Et cognoscent quod ego Iehovah, postquam expulero ipsos inter gentes, [254] et dispersero ipsos per terrag. [255] 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 -- Footnotes: [254] Or, "dissipate," or, "scatter abroad;" vhphytsy, behephitzi, signifies violent expulsion. -- Calvin. [255] That is, "through different regions." -- Calvin.

Ezekiel 12:16 16. But I will leave a few men of them from the sword, from the famine, and from the pestilence; that they may declare all their abominations among the heathen whither they come; and they shall know that I am the LORD. 16. Et residuos faciam ex illis homines numeri [256] a gladio, a fame, a peste, ut enarrent cunctas abominationes suas in gentibus, ad quas venient; et cognoscent quod ego Iehovah. 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. Footnotes: [256] That is, "few men." -- Calvin. [257] "Realis sermo." -- Calvin. "Une parole par effect, c'est a dire, reelle." -- Fr. PRAYER. Grant, Almighty God, since thou declarest to us by so many proofs the formidable nature of thine anger, especially against the obstinate and rebellious, who reject thy word familiarly spoken to them: Grant, I say, that we may embrace what is proposed to us in thy name with the humility and reverence becoming' to thy children, so that we may repent of our sins, and obtain their pardon, until at length we are freed from all corruptions of the flesh, and become partakers of that eternal and celestial glory which thy only-begotten Son has purchased for us by his blood. -- Amen.

Ezekiel 12:17-19 17. Moreover the word of the LORD came to me, saying, 17. Et fuit sermo Iehovae ad me dicendo, 18. Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness; 18. Fili hominis, panem tuam in tremore comede, et aquas tuas in tumultu et dolore [258] bibe; 19. And say unto the people of the land, Thus saith the Lord GOD of the inhabitants of Jerusalem, and of the land of Israel; They shall eat their bread with carefulness, and drink their water with astonishment, that her land may be desolate from all that is therein, because of the violence of all them that dwell therein. 19. Et dices ad populum terrae, Sic dicit Dominator Iehovah habitatoribus [259] Hierosolymae super terrain Israel, Panem snare in anxietate [260] comedent, et aquas suds in desolatione bibent, ut vastetur [261] terra a sua plenitudine, propter violentiam omnium qui habitant in ea. 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. chms, 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 -- Footnotes: [258] Either "torture," or, "anxiety." -- Calvin. [259] Or, "inhabitants." -- Calvin. [260] Either "torture," or, "pain," for he repeats the same word. -- Calvin. [261] Or, "be made desolate." -- Calvin.

Ezekiel 12:20 20. And the cities that are inhabited shall be laid waste, and the land shall be desolate; and ye shall know that I am the LORD. 20. Et urbes habitatae redigentur in solitudinem, et terra vasta erit, [262] et cognoscetis quod ego Iehovah. 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 -- Footnotes: [262] Or, "desert." -- Calvin.

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

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

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

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

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

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

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

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

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

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

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

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, Ezekiel 8:1; and the fifth month of the seventh year, Ezekiel 20:1.

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, Ezekiel 2:3; which have eyes to see, and see not: they have ears to hear, and hear not; they had natural sense and understanding, and means and opportunities of being better informed, and of knowing the true state of things, and how they were, and would be; but they wilfully shut their eyes against all light and evidence, and stopped their ears, and would not hearken to the words of the prophets: for they are a rebellious house; stubborn, obstinate, and self-willed: or, "a house of rebellion" (r). (r) "domus rebellionis", Montanus, Vatablus, Starckius; "domus inobedientiae", Cocceius.

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

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, Jeremiah 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.

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, Jeremiah 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.

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, Jeremiah 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 Isaiah 8:18.

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 Ezekiel 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.

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.

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"; Ezekiel 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.

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.

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.

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".

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, Jeremiah 39:7. The Prophet Jeremiah says that his eyes should behold the eyes of the king of Babylon, Jeremiah 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, Jeremiah 52:11. (u) Joseph. Antiqu. l. 10. c. 7. sect. 2. and c. 8. sect. 2.

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, Jeremiah 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, Jeremiah 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 Ezekiel 5:12. (w) "alas militum", Montanus; "alas ejus", Cocceius, Starckius; so Ben Melech.

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.

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

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.

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 Ezekiel 4:16.

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

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 Ezekiel 12:15.

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

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

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

Ezekiel 12:21-23 21. And the word of the LORD came unto me, saying, 21. Et fuit sermo Iehovae ad me dicendo, 22. Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? 22. Fill hominis, quodnam proverbium hoc vobis in terra Israel dicendo, prorogati sunt dies, [263] et evanuit omnis prophetia? 23. Tell them therefore, Thus saith the Lord GOD; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. 23. Propterea dices illis, sic dicit Dominator Iehovah, Quiescere [264] faciam proverbium hoc, et non pro-verbiabunt amplius in Israel: quin potius loquere ad eos, Appropinquarunt dies, et sermo omnis visionis. 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. (Hebrews 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 dvr, 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 -- Footnotes: [263] Or, "protracted." -- Calvin. [264] Or, "cease." -- Calvin.

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

Ezekiel 12:24 24. For there shall be no more any vain vision nor flattering divination within the house of Israel. 24. Quia non erit amplius omnis visio [265] mendacii, [266] et divinatio blandientis in medio domus Israel. Here God deprives the Jews of another source of confidence; for they flattered themselves, and had their own agitators, that is false Prophets, who puffed them up with flatteries: hence when they heard prophecies of sadness they despised them, and afterwards hardened themselves as if the Prophets had frightened them needlessly. Every one was too much inclined to this besotted confidence, but, as I have said, enticements were added, by which the flatterers deceived them. For the false Prophets said, that God would not be so severe, and that those predictions about the destruction of the city and temple were at variance with many promises. We see then that the Prophets were despised by the voluntary contumacy of the people, and also by the perverse acts of the false Prophets. Afterwards God asserted, that the days approached: now he adds, that there should be no more vision of vanity, not that the false Prophets were altogether removed, but because their mouth was stopped, since the event had proved their wickedness. Since then the people were made ashamed by slaughter, in this sense and for this reason it is said, that prophecies of vanity must be taken away: afterwards, divination of flattery from the midst of the house of Israel For in ease and shade they promised themselves a prosperous delivery from their miseries. For when the people were dragged out of the city into exile, some were slain, others spoiled of their fortunes and treated ignominiously, then the character of those Prophets appeared who had nursed the perverse confidence of the people by their vain enticements. Now we understand the Prophet's genuine sense. It follows -- Footnotes: [265] That is, "any vision." -- Calvin. [266] Or, "vanity." -- Calvin.

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

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

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.

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. (b) "peribit", Munster, Montanus, Tigurine version, Junius & Tremellius, Polanus, Piscator; "periit", Starckius.

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.

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

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