Ezekiel 12 commentary

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

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

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

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 —

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 Or, “prepare.” — Calvin. 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, 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. 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 —

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 אתות, athoth, “signs,” in the first place, then מופתים, mophthim, “portents.” Here the Prophet speaks in the singular: I have given thee for a wonder. But since Isaiah treats of the rest of the faithful, he then uses signs and portents; since Isaiah seems to imply something more, namely, that the people were so stupid that they so feared and abhorred God’s servants, as if they had met, with a prodigy. Here, therefore, the depravity of the people is to be marked, because when they saw any pious and sincere worshipper of God they turned away their eyes as from a formidable prodigy. But now the Prophet speaks simply, that he had been placed for a prodigy to the house of Israel: because in truth this action was a presage of that future captivity which the Jews did not fear for themselves, and which was also incredible to the Israelites; whence that penitence and weariness of which I have spoken. But I do not object if any think that the Prophet speaks of a portent, because the Israelites were struck with astonishment; but the former sense is far more apposite. In this way then God distinguishes the action of the Prophet from all empty spectacles, and so vindicates his servant from all opprobrium. Meanwhile he signifies that although the Prophet was despised, yet that he would be true, and at the same time the avenger of contempt. It follows —

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 Verbally, “but I dug through a wall for myself.” — Calvin. manu; in tenebris eduxi, super humerum extuli Or, “I carried forth.” — Calvin. 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

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.

Lecture Thirty-second

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, Or, as we have elsewhere said, “exasperating,” or “bitter.” — Calvin. 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 “This sorrowful prophecy.” — Calvin. 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.

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 Or, “for carrying out.” — Calvin. 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.

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, “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. 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.

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 That is, “all his garrison.” — Calvin. 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 —

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, Or, “dissipate,” or, “scatter abroad;” בהפיצי, behephitzi, signifies violent expulsion. — Calvin. et dispersero ipsos per terrag. That is, “through different regions.” — Calvin.

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 —

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 That is, “few men.” — Calvin. 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. “Realis sermo.” — Calvin. “Une parole par effect, c’est a dire, reelle.” — Fr. 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.

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.

Lecture Thirty third

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 Either “torture,” or, “anxiety.” — Calvin. 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 Or, “inhabitants.” — Calvin. Hierosolymae super terrain Israel, Panem snare in anxietate Either “torture,” or, “pain,” for he repeats the same word. — Calvin. comedent, et aquas suds in desolatione bibent, ut vastetur Or, “be made desolate.” — Calvin. 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. חמס, chemes, signifies all kinds of injury, but usually means violence and rapine. Hence we understand the Prophet’s intention, namely, that the Jews suffered this slaughter deservedly, because the just reward of their wickedness was measured out to them. And thus Ezekiel represses all complaints, in which they too freely indulged, as if God was treating them too roughly and hardly. Therefore he shortly teaches them that he would not spare them any longer. It follows —

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, Or, “desert.” — Calvin. 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 —

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, Or, “protracted.” — Calvin. 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 Or, “cease.” — Calvin. 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 דבר, deber, is often taken for “thing,” “business,” “result;” but in this place the Prophet takes the word for the effect of the vision, as if he had said, that whatever the Prophets had spoken should be firm and stable. It follows —

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 That is, “any vision.” — Calvin. mendacii, Or, “vanity.” — Calvin. 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 —

Ezekiel 12:25

25. For I am the LORD: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord GOD.

25. Quia ego Iehovah Ioquar: quod loquar verbum, faciam; “The copula is not redundant.” — Calvin non protrahetur amplius, quia in diebus vestris domus exasperans, Or, “rebellious.” — Calvin. quod loquar verbum, faciam illud, dicit Dominator Iehovah.

He confirms the last verse. there is some obscurity in the context of the words, but as to the general sense, the Prophet wishes to teach simply that what even God had spoken should be shortly accomplished, since God wishes to assert his own fidelity by the execution of the vengeance which he had threatened by his servants. The Prophet here means, that it is not right to separate God’s word from its effect, because God who speaks is not divided against himself. Whenever he opens his mouth, he stretches out his hand to fulfill his words. Now we understand the Prophet’s meaning; and hence we may collect the usefulness of this teaching. For, because God’s word seems cold to us and to be dissipated into air, we must always consider his hand. Whenever the Prophets speak, let God come before our eyes, and let him come not merely with bare words, but armed with his power, as if his hand was in some way included in his word. This is the meaning of the whole verse, I Jehovah will utter a word, and whatever I shall utter that will I do: it shall be no lower delayed, but, as I have often said, it shall return, nay in your days, O rebellious house, I will do what I have spoken by my servants. Here he expresses what might yet appear doubtful. For since a thousand years are with God as one day, the time might be thought near, even if the city had not been taken and destroyed with the temple for thirty years. But now God, after the manner of men, defines the time to be near, because those who were then alive should see the accomplishment of the prophecies which they had despised. It follows —

Ezekiel 12:26-28

26. Again the word of the LORD came to me, saying,

26. Et fuit sermo Iehovae ad me, dicendo,

27. Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.

27. Fill hominis, ecce domus Israel dicunt, “Saying. — Calvin. visio quam hic vidit, ad dies multos extenditur, et in tempora longinqua ipse prophetat.

28. Therefore say unto them, Thus saith the Lord GOD; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord GOD.

28. Propterea dices ad cos, Sic dicit Dominator Iehovah, non prorogabitur amplius; omnes sermones quos locutus fuero, sermonem etiam faciam, Or, “I will fulfill.” — Calvin. dicit Dominator Iehovah.

Here indeed such detestable blasphemy as we lately heard is not condemned in the Jews: but oblique ridicule, the tendency of which was first of all to weaken all confidence in Prophecy, and then to get rid of all heavenly doctrine. Those who are now condemned by the Prophet did not dare to bluster against God with swollen cheeks, but when others concluded the Prophecies to be vain and frivolous, because the time was put off, they said — it may happen that God will accomplish what he has denounced against us by his servant: meanwhile let us feast securely as we shall be dead before these things can happen. We see, therefore, that there were two classes of men: some who utterly rejected God’s Prophets, and wantonly derided their threats: this gross impiety has been already exposed. But others neither openly nor distinctly pronounced God to be a liar, but put far away from them the performance of the prophetic announcement. We see that the former were so abandoned, that they all but openly derided God, so as to turn away all fear from their own feelings since God prorogued the time. For Jeremiah had spent his strength in vain for many years in daily summoning them by a loud trumpet to God’s tribunal, and in setting the Chaldeans before their eyes. Since he effected nothing, Ezekiel is chosen, and after he has inveighed against a fouler impudence in despising God, he now attacks the hypocrite who had not yet proceeded so far as to vilify God by the use of words. But as I have just remarked, the gliding down from this security to open contempt of God is easy. Those then who feign themselves quiet and without danger, since God patiently delays his judgments, at length determine him to be content with his own ease, and not to regard human affairs. Let us then be on our guard against the snares of Satan; and not only abhor the foul blasphemy of which the Prophet speaks, but as soon as God threatens us, let us prevent his judgment, and not promise ourselves a long period of escape, which may render us so stupid as to deprive us of all fear.

The house of Israel then said, he prophesies for many days. They did not openly assert that Ezekiel was speaking rashly and arrogating to himself the prophetic name, but they said that he prophesied for many days and a long period. Now he adds, thou shalt say unto them, it shall not be any lower put off Some thus interpret these words — all my discourses shall not be put off. They prefer a change of number, and resolve it thus — each of my words shall not be put. off. But the other view seems to suit the context better: it shall not be put off any lower, for the words which I utter I will execute Here again he confirms what we formerly saw: that God would not speak in vain, since he is not divided in opinion. It belongs to men to lie, and to utter vainly what they cannot perform, and to change their; nothing of the kind ought to be imagined of God, for his hand is always in union with his speech. The reader may profitably peruse the comment of CEcolampadius on this chapter. He spiritualizes it more than Calvin, and treats it allegorically, thus giving it a personal and practical bearing on ourselves. He says, “Unica et perpetua allegoria est, propter contemptum verbi Dei instare captivitatem conscientiarum, et alienationem a Jerusalem, a vero Dei cultu, qui est iu spiritu et veritate; unde servilia opera peccatorum in sabbatismo Christi vetantur.” His explanations are always sound, and his practical reflections very instructive.

PRAYER.

Grant us, Almighty God, since thou sparest us in some degree, and meanwhile dost admonish us by no obscure signs of thine anger, to be wise in time, lest sloth seize upon our minds and dispositions, and deprive us of sound judgment: Grant also that we may be attentive to thy words, and to all proofs of thy coming vengeance, and may we so strive to be reconciled to thee, that for the future being born again of thy Spirit, we may henceforth glorify thy name through Christ Jesus our Lord. — Amen

The translation of Ezekiel 1-12 is located here.

Indexes

Index of Scripture References

Genesis

1:6   1:7   1:8   4:9   9:13   13:15   17:8   19:2   19:3   27:34   32:30

Exodus

3:2   3:3   9:24   12:22   12:23   19:4   19:20   20:5   20:18   25:20   28:20   37:9   40:34   40:35

Leviticus

5:3   6:12   6:13   7:21   9   25   25:13   25:14   25:15   26:26   26:26

Numbers

7:89   9:15   11:16   14:18   16:11

Deuteronomy

5:9   5:33   6:4   8:3   8:3   14:1   17:3   28:46   28:54   28:55   30:19   32:15   32:21

Judges

2:2

1 Samuel

15:22

2 Samuel

6:2   6:2   12:12   16:21   16:22

1 Kings

6:5   8:10   8:11   8:64   12   12:20   12:28   13:2

2 Kings

19:15   19:35   22   23:23   23:36   24:8   24:15   25   25   25:4   25:5

2 Chronicles

34:14   35:18

Job

1:6   4:18   22:14

Psalms

3:4   11:4   18   18:8-15   18:12   22:2   27:5   29:5   29:6   29:9   32:1   32:2   32:3   33:12   36:6   40:8   69:10   74   74:9   74:12   76:9   79   80:1   80:11   89:36   89:37   89:37   89:37   89:38   89:38   90:1   91:11   91:12   100:3   102:1   103:8   103:19   103:20   103:21   132:14   132:14   132:14   132:14   137:1   137:6   138:8

Isaiah

1:9   1:10   6:1   6:2   6:9   6:10   8   8:12   8:13   8:16   8:16   8:18   8:18   9:20   10:15   11   13   18:1   18:7   28:11   28:13   28:15   29:11   29:15   30:21   31:2   33:22   37:16   37:36   45:9   48:22   55:11   57:3   57:21   60:7   64:3   66:1   66:1

Jeremiah

1:2   1:13   1:13   1:19   2:10   2:11   2:28   7:2   7:4   7:4   7:17   9:1   11:7   11:13   12   15:2   15:16   15:16   15:20   18:18   20   20:2   26   28   29:5   29:21   29:24   31:33   32:7   32:8   32:9   35:14   36   36:25-27   39   39:4   39:5   39:10   43:2   43:3   43:4   44:15   44:16   44:17-19   46

Lamentations

4:10   4:10   4:20

Ezekiel

1   1   1:1   1:1-2   1:2   1:3   1:4   1:4   1:5   1:6   1:7   1:8   1:9   1:10   1:11   1:12   1:13   1:14   1:15   1:16   1:17   1:18   1:19   1:20   1:21   1:22   1:23   1:24   1:25-26   1:27   1:28   1:28   2:1-2   2:3   2:3   2:4-5   2:5   2:6   2:6   2:7   2:8   2:8   2:9-10   3:1-2   3:3   3:3   3:4-7   3:8-9   3:10-11   3:12   3:13   3:14   3:15   3:16-17   3:17   3:18   3:19   3:20   3:21   3:22-23   3:24   3:25-26   3:27   4:1-3   4:4-8   4:9   4:10-11   4:12-13   4:14-15   4:16   4:16-17   5:1-4   5:5-6   5:7-8   5:9-10   5:11   5:12   5:13   5:14   5:15   5:16   5:17   6:1-3   6:4   6:5   6:6   6:7   6:8   6:9   6:10   6:11   6:12   6:13   6:14   7   7   7:1-2   7:3   7:4   7:5   7:6   7:7   7:8   7:9   7:10   7:11   7:12   7:13   7:14   7:15   7:16   7:17   7:18   7:19   7:20   7:21   7:22   7:23   7:24   7:25   7:26   7:27   8   8   8:1   8:2   8:3   8:4   8:5   8:6   8:7-11   8:12   8:12   8:13-14   8:15-16   8:17   8:18   9:1   9:2   9:3-4   9:5-6   9:7   9:8   9:9   9:10   9:11   10   10   10:1   10:2   10:3   10:4   10:5   10:6-7   10:8   10:9   10:10   10:10   10:11-12   10:13   10:14   10:14   10:15   10:16   10:17   10:18-19   10:20   10:21   10:22   11:1-2   11:3   11:4   11:5   11:6-7   11:8-11   11:12   11:13   11:14-16   11:17   11:18   11:19-20   11:21   11:22-23   11:24   11:25   12   12:1-2   12:3   12:4   12:5-6   12:7   12:8-11   12:12   12:13   12:14   12:15   12:16   12:17-19   12:20   12:21-23   12:24   12:25   12:26-28   13:19   16   16   16:3   19   20   20   23   24   24:18   25   25   33   35   40

Daniel

6:10   7:9

Hosea

1   2:8   4:10   5:11

Amos

5:18

Micah

6:14   6:16

Habakkuk

1:2

Zephaniah

3:9

Haggai

2:9

Zechariah

12:10

Matthew

3:16   4:4   10:12   10:13   10:29   10:29   15:14   24:13   24:27

Luke

4:4   6:39   10:5   10:6   12:6   16:15

John

1:5   3   5:17   5:17   12:41   12:41   14:10   14:11   15:18

Acts

7:56   14:17   20:28   20:31

Romans

2:12   6:12   7:14   8:9   9:6   9:7   9:20   9:29   11:29

1 Corinthians

1:25   4:20   4:20   4:21   7:29   7:30   7:31   9:16   10:3   10:4

2 Corinthians

2:15   2:16   5:14   6:8   6:11   10:5-7   10:6   12:4

Ephesians

2:10   3:10

Philippians

1:23   2:7   2:12   2:13   3:18

Colossians

1:16   1:16

1 Thessalonians

5:4   5:5

1 Timothy

3:16   3:16   6:16

2 Timothy

2:19   2:19   4:2

Hebrews

2:13   10:7   11:7   11:7

James

4:12   4:12

1 Peter

1:23   3:14   3:15   4:11

2 Peter

1:19   2:7

1 John

2:19   3:9   5:20

Revelation

4:3

Index of Scripture Commentary

Ezekiel

1:1   1:3   1:4   1:5   1:6   1:7   1:8   1:9   1:10   1:11   1:12   1:13   1:14   1:15   1:16   1:17   1:18   1:19   1:20   1:21   1:22   1:23   1:24   1:25   1:27   1:28   2:1   2:3   2:4   2:5   2:6   2:7   2:8   2:9   2:10   3:1   3:3   3:4   3:6   3:7   3:8   3:9   3:10   3:11   3:12   3:13   3:14   3:15   3:16   3:17   3:18   3:19   3:20   3:21   3:22   3:24   3:25   3:26   3:27   4:1   4:4   4:7   4:9   4:10   4:12   4:14   4:16   5:1   5:3   5:4   5:5   5:6   5:7   5:8   5:9   5:10   5:11   5:12   5:13   5:14   5:15   5:16   5:17   6:1   6:3   6:4   6:5   6:6   6:7   6:8   6:9   6:10   6:11   6:12   6:13   6:14   7:1   7:3   7:4   7:5   7:6   7:7   7:8   7:9   7:10   7:11   7:12   7:13   7:14   7:15   7:16   7:17   7:18   7:19   7:20   7:21   7:22   7:23   7:24   7:25   7:26   7:27   8:1   8:2   8:3   8:4   8:5   8:6   8:7   8:11   8:12   8:13   8:15   8:17   8:18   9:1   9:2   9:3   9:4   9:5   9:7   9:8   9:9   9:10   9:11   10:1   10:2   10:3   10:4   10:5   10:6   10:8   10:9   10:10   10:11   10:12   10:13   10:14   10:15   10:16   10:17   10:18   10:20   10:21   10:22   11:1   11:3   11:4   11:5   11:6   11:8   11:12   11:13   11:14   11:17   11:18   11:19   11:20   11:21   11:22   11:24   11:25   12:1   12:3   12:5   12:7   12:8   12:12   12:13   12:14   12:15   12:16   12:17   12:20   12:21   12:24   12:25   12:26

Index of Greek Words and Phrases

ἀπὸ τοῦκοινου

ἀποδείξεων

ἐπιθυμήτικον

ὕστερον πρότερον

θύμικον

μόρφη

μετέωρον

στερέωμα

στερεωμα

συντέρεσις

τὸ λόγικον

τὸ ποίημα

Index of Hebrew Words and Phrases

כן

אביב

אחר

אחת

איש

אם

אם-לא

אנה

אנך

אפ

אפיק

אתות

ב

בהפיצי

בזק

במאד מאד

בקעה

ברק

גאון

גדופה

גדלות מאלהתועבות

גוימ

גלולים

גלל

גם

ד

דבר

דמות

ה

הגה

הד

הזמורה

הי

הידד

המה

המון

המנכם

הר

הרעים

ו

זהר

חזקי

חלל

חמס

חרב

חרפה

חתת

כאמת

כי

כלה

כרים

לאעמי

מ

מאזנים

מאלה

מגלת

מוסר

מופתים

מורדים

מעט

מרד

מרדו

מרה

מרו-המה

משכית

נדה

נה

נהה

נטה

נטוי

נטרי

נפף

נקש

נשא

עבותים

עגל

עין

עת

פגול

פלט

פליטיכם

פליטים

פקדות

צבי עדיו

צפירה

קט

קנאה

קרוב

קשי

ר

רקיע

שדי

שלח

שם

שמה

שמם

שממה

ת

תו

תורה

תל

תלול

תלל

K

Index of Latin Words and Phrases

Christus dominus glorioe

Deum essentiatum. Deus factitius

Ex proprio sensu

Expositio mysterii quod hac visione adumbratur

Orat. pro Murcena

Os homini sublime

Quia nisi nobis arrideat Dei vocatio, et sensus noster subscribat

Realis

Unica et perpetua allegoria est, propter contemptum verbi Dei instare captivitatem conscientiarum, et alienationem a Jerusalem, a vero Dei cultu, qui est iu spiritu et veritate; unde servilia opera peccatorum in sabbatismo Christi vetantur

Virtutes

ad quatuor adfaciem cujusque

adminicula

de Christianis ad Trajanum

gratia est firmamentum justitioe Christi

heus

mala ova malorum corvorum

merus est fucus

quaest

vel

Index of French Words and Phrases

Dieu essentie. Dieu qui a este fait

On leur ouvrage ou leur facon

Pource que si la vocation de Dieu ne nons vient a gre, et que nostre sens l’approuve

Qui les repreuve

Une parole par effect, c’est a dire, reelle

Vertus

a quatre a la face d’ un chacun

aux quatre

mats

maximes

selon que l’esprit estoit pour cheminer, ils cheminoyent

COMMENTARIES

ON THE

FIRST TWENTY CHAPTERS OF THE

BOOK OF THE PROPHET EZEKIEL

BY JOHN CALVIN

NOW FIRST TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED WITH THE FRENCH VERSION:

BY THOMAS MEYERS, M.A.

VICAR OF SHERIFF-HUTTON, YORKSHIRE

VOLUME SECOND

CHRISTIAN CLASSICS ETHEREAL LIBRARY GRAND RAPIDS, MI

http://www.ccel.org

CHAPTER 13

Lecture Thirty-Fourth.

Ezekiel 13:1-3

1. And the word of the LORD came unto me, saying,

1. Et fuit sermo Iehovae ad me, dicendo,

2. Son of man, prophesy against the prophets of Israel that prophesy, and say you unto them that prophesy out of their own hearts, Hear you the word of the LORD;

2. Fili hominis, prophetiza contra prophetas Israel prophetizantes, et dic prophetizantibus ex corde suo, Audite sermonem Iehovah.

3. Thus says the Lord GOD, Woe unto the foolish prophets, that follow their own spirit, and have seen nothing!

3. Sic dicit Dominator Iehovah, Vae super prophetas stultos Or, “disgraceful.” — Calvin. qui ambulant post spiritum suum: et non viderunt.

CHAPTER 12

Eze 12:1-28. Ezekiel's Typical Moving to Exile: Prophecy of Zedekiah's Captivity and Privation of Sight: the Jews' Unbelieving Surmise as to the Distance of the Event Reproved.

1-2. eyes to see, and see not, ... ears to hear, and hear not--fulfilling the prophecy of De 29:4, here quoted by Ezekiel (compare Is 6:9; Jr 5:21). Ezekiel needed often to be reminded of the people's perversity, lest he should be discouraged by the little effect produced by his prophecies. Their "not seeing" is the result of perversity, not incapacity. They are wilfully blind. The persons most interested in this prophecy were those dwelling at Jerusalem; and it is among them that Ezekiel was transported in spirit, and performed in vision, not outwardly, the typical acts. At the same time, the symbolical prophecy was designed to warn the exiles at Chebar against cherishing hopes, as many did in opposition to God's revealed word, of returning to Jerusalem, as if that city was to stand; externally living afar off, their hearts dwelt in that corrupt and doomed capital.

3. stuff for removing--rather, "an exile's outfit," the articles proper to a person going as an exile, a staff and knapsack, with a supply of food and clothing; so "instruments of captivity," Jr 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--(De 32:29).

4. by day--in broad daylight, when all can see thee.

at even--not contradicting the words "by day." The baggage was to be sent before by day, and Ezekiel was to follow at nightfall [Grotius]; or, the preparations were to be made by day, the actual departure was to be effected at night [Henderson].

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

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

carry out--namely, "thy stuff" (Eze 12:4).

thereby--by the opening in the wall. Zedekiah escaped "by the gate betwixt the two walls" (Jr 39:4).

6. in ... twilight--rather, "in the dark." So in Ge 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.

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

10. burden--that is, weighty oracle.

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

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

12. prince ... among them--literally, "that is in the midst of them," that is, on whom the eyes of all are cast, and "under whose shadow" they hope to live (La 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!

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

bring him to Babylon ... ; yet shall he not see it--because he should be deprived of sight before he arrived there (Jr 52:11).

14. all ... about him--his satellites: his bodyguard.

bands--literally, "the wings" of an army (Is 8:8).

draw out ... sword after them--(See on Eze 5:2; Eze 5:12).

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

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

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

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

land ... desolate from all that is therein--literally, "that the land (namely, Judea) may be despoiled of the fulness thereof"; emptied of the inhabitants and abundance of flocks and corn with which it was filled.

because of ... violence--(Psa 107:34).

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

22. proverb--The infidel scoff, that the threatened judgment was so long in coming, it would not come at all, had by frequent repetition come to be a "proverb" with them. This skeptical habit contemporary prophets testify to (Jr 17:15; 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" (Is 5:19; Am 5:18). It shall again be the characteristic of the last times, when "faith" shall be regarded as an antiquated thing (Lu 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 (Is 66:5; 2Pe 3:3, 4). The very long-suffering of God, which ought to lead men to repentance, is made an argument against His word (Ec 8:11; Am 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, 25.

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

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

25. word ... shall come to pass--in opposition to their scoff "the vision faileth" (Eze 12:22). The repetition, "I will speak ... speak," &c. (or as Fairbairn, "For I, Jehovah, will speak whatever word I shall speak, and it shall be done") implies that whenever God speaks, the effect must follow; for God, who speaks, is not divided in Himself (Eze 12:28; Is 55:11; Da 9:12; Lu 21:33).

no more prolonged--in opposition to the scoff (Eze 12:22), "The days are prolonged."

in your days--while you are living (compare Mt 24:34).

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

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

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

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

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

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

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

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

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

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

In your days - will I say the word, and will perform it - Even these mockers shall live to see and feel this desolation. This is more particularly intimated in the following verses.

There shall none of my words be prolonged any more - He had waited to be gracious; they abused his mercy; and at last the protracted wrath rushed upon them with irresistible force.

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

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

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

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

Bare it - In testimony of the servitude they shall be reduced to, who then must do what servants or beasts were wont to be employed in. Cover thy face - As unwilling to be seen or known. For - I have set thee for a sign to them, and thou shalt tell them the meaning of these things in due time.

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

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

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

The prince - Zedekiah. Shall bear - Disguised, as a servant, in hope to conceal himself, chuses the twilight as the time that would best favour his design. They shall dig - This was fulfilled when they broke down the wall to fly, Jer 39:4. Cover his face - Zedekiah did by this aim at concealing himself.

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

Declare - By relating those sins, for which God was justly angry, and for which he punished them, though they were his own people. Thy - The Chaldeans. See how God brings good out of evil! The dispersion of sinners, who had done God much dishonour and disservice in their own country, proves the dispersion of penitents, who shall do him much honour and service in other countries!

The people - Thy fellow captives. And of the land - Those that dwell in the countries round about Jerusalem. Her land - Jerusalem's land, so called because it was the head city thereof. Desolate - Because it shortly shall be laid waste, emptied of inhabitants, wealth and plenty. Violence - Injustice, oppression and tyranny of the Jews toward one another.

That proverb - That short saying commonly used. Days - Of wrath and vengeance, are to come a great while hence. Every vision - Threatening vision, which Jeremiah and Ezekiel would fright us with, comes to nothing.

I will speak - There has been and shall be a succession of God's ministers, by whom he will speak, to the end of the world. Even in the worst times, God left not himself without witness, but raised up men that spoke for him, and spoke from him.

1 THE word of the LORD also came unto me, saying,

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

In the 6th. and 7th. years of Ieconiahs Captivity, and of Z[illegible: 1 letter]dekiahs Reign, in the latter end of the 387 of Ezekiels lying on his side three years before the fatal siege began.

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.

The Prophet knowing the Captivity would be long, had settled his habitation, and probably found some favour with the Enemy, that he might be accommodated for his abode.

The Jews who gave up to the Chaldeans found that kindness mentioned Ier. 29 4.5.6, 7. with 24.5, 6. and so were indifferently well placed together, and the Prophet dwells among them, in the Land of Chaldea.

In their Captivity too many of them retained their stubborn murmuring and rebellious humour, and blamed, quarrell'd and condemned them who gave them counsel to yield, and themselves for yielding and 'tis likely stirred up them at Ierusalem to hold out, and save themselves and rescue their brethren, these will ridicule thy words, yet speak them for they are mine and shall be accomplisht.

They have wit enough, they are of a [illegible: 1 letter]apacity well enough fitted, if they would, to understand▪ and consider what thou speakest, exprest by a double phrase which signifies one and the same thing. Eyes, and Ears,

They contemptuously refuse to see and hear, they will not consider, lay to heart, repent and reform.

They have wit enough, they are of a [illegible: 1 letter]apacity well enough fitted, if they would, to understand▪ and consider what thou speakest, exprest by a double phrase which signifies one and the same thing. Eyes, and Ears,

They contemptuously refuse to see and hear, they will not consider, lay to heart, repent and reform.

They have conspired together, and all they will resolve or design, is to do what ever is good in their own eyes, and what ever their wild imaginations, raised by false Prophets, suggesteth.

Marginal references: Heb. house of rebellion.; Chap. 2.3.6, 7.8. & 3.26, 27.; Isa. 6.9. & 42.20. Jer. 5.21.

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.

And.

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

Vessels or instruments, wherein thou mayst put what is portable, and you, with leave from the Conqueror, may carry for your conveniencies, pack up what thou canst that may be of use in thy Captivity.

Go thy way, leave that place wherein thou now art, and go to another, with thy pack upon thy back not on Horses or Asses.

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

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

Marginal references: Heb. Instruments.; Or, captivity.

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.

Having made all ready, as verse 3. thou shalt proceed to bear it away.

Not employ Servants and Labourers to do it, but thou thy self shalt do it.

Verse 3.

Verse 3.

This circumstance added to what was ver. 3. speaks the secresie, and shame with the danger of their coming out in the evening in the dark, when night may soon conceal them, and they gain a nights Journey before the Enemy hath notice to pursue.

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

Marginal references: Heb. instruments or vessels.; Heb. as the goings forth of captivity.

5 Dig thou through the wall in their sight, and carry out thereby.

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

Through the hole thou hast dug.

Marginal references: Or, dig for thee.

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 to the house of Israel.

Verse 4. l. p. in Testimony of the servitude they shall be reduced to, who then must do what Servants or beasts were wont to be employed in.

Either the stuffe or thy self, thou shalt go forth in the twilight, when there is a little light to guide thy way, but more darkness to conceal thy person and thy flight.

As full of shame, and exceeding unwilling to be seen or known.

There is good reason why thou shouldest do this, how strange, unmanly, or ridiculous so ever this may seem; the moral concerns the house of Israel and its King; I have set thee for a sign to them, and thou shalt tell them the meaning of these Hieroglyphicks in due time.

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.

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

Verse 5. l. t.

Marginal references: Heb. digged for me.

8 ¶ And in the morning came the word of the LORD unto me, saying,

In the Evening, he packt, digged through the wall, and removed in the fight of the people, next morning enquiry is made how the people resent it.

9 Son of man, hath not the house of Israel, the rebellious house, said unto thee, What dost thou?

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

10 Say thou unto them, Thus saith the Lord GOD, This burthen concerneth the prince in Jerusalem, and all the house of Israel that are among them.

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

This to add weight and authority to the word.

This dreadful prognostic, this Prophesie is a burthen which the Kingdom shall groan under and your King and the Inhabitants of Ierusalem with him.

Zedekiah.

None may be excepted.

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.

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

Change their habitations and carry away their Goods, such as the clemency of a Conqueror will permit.

You to whom I tell these things shall see them come from Ierusalem unto Babylon as dejected, spoiled and naked Captives.

Marginal references: Heb. by removing go into captivity.

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.

Zedekiah.

In Ierusalem.

Disguised no doubt as a common ordinary Servant, in hope so to scape, but to conceal himself he flies in a disguise, and chooseth the twilight as the time that would best favour his design, so 2 King. 25.4.

Fulfilled when they broke down the wall to fly, as Ier. 39.4. probably they had built up some sleight wall to blind the Enemy which now they break to fly through.

Partly out of grief, partly out of shame, partly prefiguring Zedekiah's future losse of his eyes and his blindness which the insolency of Nebuchadnezzar afflicted him with, but Zedekiah did by this chiefly aim at concealing himself in disguise and covering his face.

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 Caldeans, yet shall he not see it, though he shall die there.

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

In allusion to those that take Birds or Fish in Nets, they spread it to its full extent, so will God spread his net that it shall cover Zedekiah and his followers.

Mentioned as the principal though he was not taken alone, many were taken with him.

The Chaldeans carried him, and God brought him to Babylon, so second causes cowork with the first.

Which was the Metropolis of the Kingdom.

That strange Land where they were Captives whom God sent before, and whither obstinate Ierusalemites must now go.

Neither the Land nor the City, though he shall spend the rest of his days there and there die, but the Babylonish Tyrant will put out his eyes at Riblah, 2 King. 25.6. and Ier. 39.5.

Marginal references: chap. 17.20.

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.

Either the Egyptians, who came to help him. Or, rather those that did fly with him, as the choice and flower of his valiant and trusty Servants, who would guard him through all dangers in the flight till he might rest some where in safety, This was verified 2 King. 25.4, 5. and Ier. 39.5.

Whether Auxiliaries or his own trained Souldiers.

Send the Enemy after them with drawn Sword wherewith they shall be slain, Ier. 42.22. and 43.9, 10.

Marginal references: chap. 5.10.; chap. 5.2, 12.

15 And they shall know that I am the LORD, when I shall scatter them among the nations, and distress them in the countreys.

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

Two expressions of the same thing which is frequent in Scripture, and as it usually magnifieth the good or evil, so ensures either.

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.

I will restrain the rage of the Chaldeans, and move them to some compassion towards some of the Jews, so that some, yet but few shall remain, the Sword shall not slay them for I Commission it, and twill not exceed its Commission, I send the Famine but some I will feed, and the Pestilence is my arrow and hits but where I direct it.

Including the Women also.

Either by relating those sins which were committed among them in Ierusalem, for which God was justly angry, and for which he punished them, though they were his own people. Or, else that though they should be silent, yet the very thing should speak it self, and their miseries should proclaim the wickednesses they had acted against God in their own Land. Or, by their wicked practices which in Captivity, and under the eye of the Heathen they commit, they will manifestly shew to the Heathen that God was just in all his severity.

Either the Jews or rather here the Chaldean Heathens.

Marginal references: Heb. men of number.

17 ¶ Moreover, the word of the LORD came to me, saying,

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

18 Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness.

With commotion or shakings, as one whose apprehension of danger brings as 'twere an Earthquake upon him, and this trembling is the same thing, but in other words.

Here is no mention of the delicious and generous Wines, but Water, so low should they be reduced, and yet enjoy this very little, because of the great inward fears that shake them.

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.

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

The common sort of people distinguisht from rulers.

Of the Land of Chaldea in which the Jews were Captives, tell thy Fellow Captives who grudge and repent their coming hither, where they have much sorrow yet some safety, plenty and rest.

Who are yet not captivated, their sorrows are coming, and their state will be worse then yours.

Nor will it be better with those that dwell in the Countries round about Ierusalem, they will fly for refuge into Ierusalem and there perish.

Their very comforts shall be uncomfortable to them.

Ierusalems Land so called because 'twas the head City thereof.

Because that 'tis already or shortly shall be waste.

Emptied though twas full of Inhabitants, wealth and plenty.

Injustice, Oppression and Tyranny of the Jews toward one another, Ier. 6.7. and 20.8. Ezekiel 7.23. and this grown an Epidemical sin, chap. 22.9, 12. from highest to lowest.

Marginal references: Heb. [illegible: 1 span].

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.

The lesser cities up and down the Land.

Which now are and will be inhabited when Ierusalem is destroyed.

Wasted with the Sword as the word seems to imply.

Then shall you, who are now in Chaldea know how the goodness of God brought you hither, that you had no real cause to complain, that your condition was worse then your Brethrens in Iudaea. You shall know the truth and severity of God against sinners.

22 Son of man, what is that proverb that ye have in the land of Israel, saying, the dayes are prolonged, and every vision faileth?

After the manner of man God speaks with man, what is, Or, it is a comely transition to a new subject of discourse.

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

He seems to include the Prophet as being one of the body of the people though he used it not, nay shewed the falshood and impiety of it

In, so the Prophet and those with him are reckoned as if they were in the Land of Israel, for that is their Countrey. Or, rather, concerning, as the Heb. ([non-Latin text not transcribed] here used).

Of severe punishments of wrath and vengeance.

Are to come a great while hence, let them fear who are like to feel them, these Prophesies cannot be imagined to look to our times; thus Atheists, and contemners of the Prophets, hardned one another into sin and security.

Threatning vision which Ieremiah at Ierusalem, and Ezekiel here in Chaldea do dream of and would [illegible: 1 word] us [illegible: 1 word].

Comes to nothing, it is perisht or dead in the nest.

Marginal references: chap. 11.3. Amos 6.3.

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 dayes are at hand, and the effect of every vision.

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

Thus they abuse my patience and affront my truth, and deride my justice, but when my patience at its period, calls in my justice to vindicate it, and when calamities felt, prove my truth and the presence of these sorrows, there can be no more place for such a proverb, the groundlesness of it being discovered to all.

Assure them.

Verse 22. They draw near indeed, when within some three years and Ierusalem shall see the Enemy besieging it, and feel his Sword cutting down her chosen men.

All that which the vision contained shall ere few years are over clearly appear accomplished according to what my Prophets foretold.

Marginal references: Heb. draw near.

24 For there shall be no more any vain vision, nor flattering divination within the house of Israel.

These Proverbialising scoffers compared the true Prophets with the false, these predict prosperity and return of the Captives from Babylon within few years, and before Ierusalem be destroyed, so they flattered the people. The true Prophets foretel long Captivity, bloody slaughters, strait siege, a burnt City and Temple. Now these scoffers bear up themselves on these flatteries, and argue against the Divine menaces, and are ready to enquire, why may not Ezekiels vision be us vain as he saith theirs is, and, if one why not both; well these fools are capable of no better answer, then that which will destroy at once their doubts and their hopes, judgment executed shall convince the false Prophets of their lying divination, and these Atheists of their illogical inferences.

For this many years, for 70 years to come, and till wickedness shall again take root with the prosperity of the returned Captivity.

Marginal references: chap. 13.23.

25 For I am the LORD: I will speak, and the word that I shall speak shall come to pass: it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord GOD.

I can discover the vanity of flattering Prophets and will do it, by making good what my true Prophets have foretold.

No length of time shall make me forget it, no pretences of self-flattering Prophets, or people shall divert it, no power can hinder me, nor council defeat me.

What Ieremiah, what Ezekiel have foretold I will now accomplish in these dayes, and defer no longer.

I will not preach to you by my Prophets the fatal sorrows of your Childrens children, who should cry out of calamities when you are past feeling them, but the same age that hears the threat, shall feel the execution; the Enemy I raise against you shall burn your City and Temple, spoil your Goods, famish you in the siege, and lead you Captives after the siege, and all this and a thousand times more shall come upon you in your dayes, O rebellious house! When all this comes to pass your Proverb will be sure to cease indeed. Hitherto he answers the ungodly users and abetters of this Proverb.

26 ¶ Again, the word of the LORD came to me, saying,

For instructing some that were seduced by those scoffers forementioned.

27 Son of man, behold, they of the house of Israel say, The vision that he seeth is for many dayes to come, and he prophesieth of times that are far off.

Some of the less judicious, and the more credulous are abused by these sort of men.

Think and hope and so discourse it.

That the Prophet is a good man and true Prophet, but▪ surely his visions look to after times, we do not think his visions vain but we hope they are not to come on us, and in our dayes, now these God will have his Prophet to instruct in this matter, which he doth in the next verse.

Marginal references: 2 Pet. 3.4.

28 Therefore say unto them, Thus saith the Lord GOD, There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.

Since 'tis an erroneous opinion they are brought into, 'tis not from contempt of my truth, but from weakness.

Warn them mildly, tell them the days are very near indeed, and there will be no adjournment. Now twill be done as soon as spoken almost, and God will make a short work with them in Righteousness, and a very few days will bring his judgments to light.

Departure of the King and People; and Bread of Tears

The words of God which follow in Ezekiel 12-19 do not contain any chronological data defining the exact period at which they were communicated to the prophet and reported by him. But so far as their contents are concerned, they are closely connected with the foregoing announcements of judgment; and this renders the assumption a very probable one, that they were not far removed from them in time, but fell within the space of eleven months intervening between Eze 8:1 and Eze 20:1, and were designed to carry out still further the announcement of judgment in Ezekiel 8-11. This is done more especially in the light thrown upon all the circumstances, on which the impenitent people rested their hope of the preservation of the kingdom and Jerusalem, and of their speedy liberation from the Babylonian yoke. The purpose of the whole is to show the worthlessness of this false confidence, and to affirm the certainty and irresistibility of the predicted destruction of Judah and Jerusalem, in the hope of awakening the rebellious and hardened generation to that thorough repentance, without which it was impossible that peace and prosperity could ever be enjoyed. This definite purpose in the prophecies which follow is clearly indicated in the introductory remarks in Eze 12:2; Eze 14:1, and Eze 20:1. In the first of these passages the hardness of Israel is mentioned as the motive for the ensuing prophecy; whilst in the other two, the visit of certain elders of Israel to the prophet, to seek the Lord and to inquire through him, is given as the circumstance which occasioned the further prophetic declarations. It is evident from this that the previous words of God had already made some impression upon the hearers, but that their hard heart had not yet been broken by them.

In Ezekiel 12, Ezekiel receives instructions to depict, by means of a symbolical action, the departure of the king and people from Jerusalem (Eze 12:3-7), and to explain the action to the refractory generation (Eze 12:8-16). After this he is to exhibit, by another symbolical sign, the want and distress to which the people will be reduced (Eze 12:17-20). And lastly, he is to rebut the frivolous sayings of the people, to the effect that what is predicted will either never take place at all, or not till a very distant time (Eze 12:21-28).

Symbol of the Emigration

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

Eze 12:8-16

Explanation of the Symbolical Action

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

Eze 12:17-20

Sign Depicting the Terrors and Consequences of the Conquest of Jerusalem

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

Eze 12:21-28

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

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

The way was already prepared for the address in this chapter by the announcement in Eze 12:24. It divides itself into two parts, viz., vv. 1-16, directed against the false prophets; and Eze 13:17-23, against the false prophetesses. In both parts their conduct is first described, and then the punishment foretold. Jeremiah, like Ezekiel, and sometimes still more strongly, denounces the conduct of the false prophets, who are therefore to be sought for not merely among the exiles, but principally among those who were left behind in the land (vid., Jer 23:9.). A lively intercourse was kept up between the two, so that the false prophets extended their operations from Canaan to the Chaboras, and vice versa.

Zedekiah's Captivity Foretold. (b. c. 593.)

1 The word of the Lord also came unto me, saying, 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. 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. 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. 5 Dig thou through the wall in their sight, and carry out thereby. 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. 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. 8 And in the morning came the word of the Lord unto me, saying, 9 Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? 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. 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. 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. 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. 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. 15 And they shall know that I am the Lord , when I shall scatter them among the nations, and disperse them in the countries. 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 .

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. i. 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 (v. 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 (v. 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, Ps. cxv. 5, 6, 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 took to awaken and affect them; he must furnish himself with all necessaries for removing (v. 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 (v. 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, v. 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 (v. 4); that is, he must cover his face (v. 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 (v. 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 (v. 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 sign, or at least they should (v. 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. lviii. 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 (v. 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," v. 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, Luke xxi. 12. (1.) The people shall be led away into captivity (v. 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. xxxiv. 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 (v. 13): My net will I spread upon him and he shall be taken in my snare. It seemed to be the Chaldeans' net and their snare, but God owns them for his. Those that think to escape the sword of the Lord will find themselves taken in his net. Jeremiah had said that king Zedekiah should see the king of Babylon and that he should go to Babylon; Ezekiel says, He shall be brought to Babylon, yet he shall not see it, though he shall die there. Those that were disposed to cavil would perhaps object that these two prophets contradicted one another; for one said, He shall see the king of Babylon, the other said, He shall not see Babylon; and yet both proved true: he did see the king of Babylon at Riblah, where he passed sentence upon him for his rebellion, but there he had his eyes put out, so that he did not see Babylon when he was brought thither. These captives expected to see their prince come to Babylon as a conqueror, to bring them out of their trouble; but he shall come thither a prisoner, and his disgrace will be a great addition to their troubles. Little joy could they have in seeing him when he could not see them. [4.] That all his guards should be dispersed and utterly disabled for doing him any service (v. 14): I will scatter all that are about him to help him, so that he shall be left helpless; I will scatter them among the nations and disperse them in the countries (v. 15), to be monuments of divine justice wherever they go. But are there not hopes that they may rally again? (he that flies one time may fight another time); no: I will draw out the sword after them, which shall cut them off wherever if finds them; for the sword that God draws out will be sure to do the execution designed. Yet of Zedekiah's scattered troops some shall escape (v. 16): I will leave a few men of them. Though they shall all be scattered, yet they shall not all be cut off; some shall have their lives given them for a prey. And the end for which they are thus remarkably spared is very observable: That they may declare all their abominations among the heathen whither they come; the troubles they are brought into will bring them to themselves and to their right mind, and then they will acknowledge the justice of God in all that is brought upon them and will make an ingenuous confession of their sins, which provoked God thus to contend with them; and, as by this it shall appear that they were spared in mercy, so hereby they will make a suitable grateful return to God for his favours to them in sparing them. Note, When God has remarkably delivered us from the deaths wherewith we were surrounded we must look upon it that for this end, among others, we were spared, that we might glorify God and edify others by making a penitent acknowledgment of our sins. Those that by their afflictions are brought to this are then made to know that God is the Lord and may help to bring others to the knowledge of him. See how God brings good out of evil. The dispersion of sinners, who had done God much dishonour and disservice in their own country, proves the dispersion of penitents, who shall do him much honour and service in others countries. The Levites are by a curse divided in Jacob and scattered in Israel, yet it is turned into a blessing, for thereby they have the fairest opportunity to teach Jacob God's laws.

Prediction of the Famine. (b. c. 593.)

17 Moreover the word of the Lord came to me, saying, 18 Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness; 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. 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 .

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, v. 17, 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, Ps. cxxvii. 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, v. 19, 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 (Deut. xxiii. 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.

Message from God to the People; Impious and Deceitful Hopes. (b. c. 593.)

21 And the word of the Lord came unto me, saying, 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? 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. 24 For there shall be no more any vain vision nor flattering divination within the house of Israel. 25 For I am the Lord : I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God . 26 Again the word of the Lord came to me, saying, 27 Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. 28 Therefore say unto them, Thus saith the Lord God ; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God .

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, v. 21, 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, v. 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 (v. 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, Ps. l. 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 from the false prophets that were among them, as should seem from the notice God takes (v. 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 (v. 23), and again, There shall none of my words be prolonged any more, v. 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, v. 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 (v. 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, Exod. vi. 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 (v. 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. xxiii. 19; 1 Sam. xv. 29. Whereas they had said, Every vision fails (v. 22), God says, "No, there shall be the effect of every vision (v. 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, v. 23. It is said, it is sworn, that delay shall be no longer (Rev. x. 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 (v. 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 (v. 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.

CHAP. XII.

Ver. 1. THe Word of the Lord alſo came unto me] This variety of viſions ſhews the great unbelief of the people, whoſe Captivity and calamity is here further deſcribed and aſſured by a new Type, which is ſet out in the firſt ſix verſes, and then applyed in the ten following. One ſermon pegs in another, [non-Latin text not transcribed]. and the man of God muſt ſtick to his work, and ſtand over it, 2 Tim. 4.2.

Ver. 2. A rebellious houſe] Heb. a houſe of rebellion, domus perduellis, that hath caſt down the gauntlet of defiance againſt me.

Which have eyes to ſee, and ſee not] ſc. To any good purpoſe: they will not ſee, Iſa. 26.11. and who ſo blind as ſuch? they wink wilfully: which is no ſmal aggravation of their ſin, Joh. 9.4. Eph. 4.18.

Which have ears to hear, and hear not] h. e. Caſtigatiores non evadunt, they are not a button the better for what they hear: they draw not up the ears of their minds to the ears of their bodies, that one ſound might peirce both.

Ver. 3. Therefore thou ſon of man] i. e. Nevertheleſſe do thou as thou art bidden: and let what thou doeſt and ſayeſt be for a teſtimony againſt them, ſtick in their ſouls and fleſh, as the invenomed arrows of the Almighty throughout all eternity.

Prepare thee ſtuff for removing] Heb. inſtruments, or veſſels: Convaſa res tuas, collige ſarcinas, pack up and away. See if this way thou canſt work upon them.

It may be they will conſider] ſc. By this expreſſe ſign, though they profit not by thy plain preaching. Miniſters muſt ſtudy their peoples ſouls: turn themſelves into all forms and ſhapes of ſpirit and of ſpeech, to win upon them.

Ver. 4. Thou ſhalt bring forth thy ſtuff] Arma viatoria, for an ocular demonſtration. What ſurer then ſight?

Go forth at even] The King and his men of war were glad to do ſo, 2 Kings 25.4. but it would not do.

Ver. 5. Dig through the wall] Make any ſhift. Neceſſitas magnum telum. He that digd Mortimer's hole (as they call it) at Nottingham Caſtle, earned his liberty dearly. God might have ſaid to the Prophet at once, Get thee gone out of thy country, (how ſad a thing that is, Ovid when baniſhed, ſetteth forth in many elegant Elegies) ſed cuncta per partes digerit, but he muſt do it piecemeal and by degrees, that it may the more affect them.

Ver. 6. In their ſight ſhalt thou bear it upon thy ſhoulders] To ſhew that King Zedekiah himſelf ſhould carry out ſome of his moſt precious things upon his ſhoulders when he fled: See ver. 12. This was a baſe thing for a King to do. King Alphonſus indeed is renouned for drawing a poor periſhing man out of a ditch, and bearing him on his back to a place of relief.

Thou ſhalt cover thy face] In token that Zedekiah ſhould be made blind. A juſt hand of God upon him who had eyes and ſaw not, ver. 2. like as it was upon Muleaſſes King of Tunis, who had thoſe eyes of his digd out which had been inſets of luſt, and which he oft covered with his hat puld over them, that he might liſten the better to wanton ditties and profane Muſick.

For I have ſet thee for a ſign] Portentum, a ſign portending their going into Captivity.

Ver. 7. And I did as I was commanded] Though well laughed at for my labour, by the mad world, ever beſides it ſelf in point of ſalvation; and looking upon Gods Jordans, as Naaman did, with Syrian eyes. The outward ſigns in our Sacraments are in themſelves mean and ordinary matters; yet the Miniſter is to make uſe of them, and the people to climb up to heaven by them as ladders of life. Hence, even in the ancient Churh-liturgy, they had their Surſum corda, Life up your hearts. Rideant Athei & ringantur.

Ver. 8. And in the morning came the Word of the Lord] Mane, id eſt, Maturè. God not only betime, but timouſly admoniſhed his people: but they refuſed to be reformed, would none of his counſel.

Quid ſibi vult quod ita migras? Tu, habet emphaſin. Lavat. Gnat Naſi maſſa.Ver. 9. Hath not the houſe of Iſrael — ſaid unto thee, What doſt thou?] q. d. Nothing leſſe: ſo ſtupid they are or ſo ſtubborn, that they never once asked any ſuch queſtion: Or if they did, it was in a jear, as who ſhould ſay, you are a wiſe man to trouble your ſelf and us in this fooliſh and childiſh manner: a great deal of gravity ſure you ſhew therewhile.

Ver. 10. This burden concerneth the Princes in Jeruſalem] There is an elegancy in the Original. Princes who over-burthen their people, ſhall one day have their back burden of miſeries. Potentes potenter torquebuntur.

Ver. 11. I am your ſign] And, ſo it pleaſeth you to make me your mocking-ſtock. Sedriſus hic eſt Sardonius. Of ſuch laughter one may ſafely ſay it is mad: and of ſuch laughter, What doſt thou? Eccleſ. 2.2.

Like as I have done] My removal is Mira, nova, inimica, & ludicra: but upon you it will fall heavily, and horridly. That which hath befaln me in type only, ſhall befal you in truth and reality.

Ver. 12. And the Prince that is among them] Zedekias that profane wicked Prince, chap. 21.25.

Shall bear upon his ſhoulders in the twilight] His precious things; ſee on ver. 6. This though it be not recorded in the holy hiſtory, yet that it was ſo, we are aſſured by this Scripture. Great men, in exigents ſtoop to low offices. This load upon his ſhoulders might hinder his flight, and further his ſurprizal, as it did Baiazets, when he was beaten out of the field by Tamerlan, that he ſtayed to water his horſe. The Vulgar rendereth it (but not well) in humeris portabitur, he ſhall be carried on mens ſhoulders. The Pope indeed is ordinarily ſo carried: but he was glad to foot it when forced by the German and Spaniſh Souldiers. A. D. 1527. he was glad to ſecure himſelf in his caſtle St. Angelo.

They ſhall dig through the wall] The door, haply, or inlet of ſome under-ground paſſage.

He ſhall cover his face] See on ver. 6. This he did haply through fear, or ſhame, or for a diſguiſe: but his ſin found him out.

Ver. 13. My not alſo will I ſpread upon him] Princes uſually love hunting and fouling. Loe, the Chaldees ſhall hunt him, and over-catch him.

And he ſhall be taken in my ſnare] Snares are ſet ſecretly, catch ſuddenly,Iun. hold certainly. A ſtrong hold the Hebrew word here uſed, doth alſo ſignify.

Yet ſhall he not ſee it] For his eyes were put out at Riblah, 2 King. 25. And yet behold a greater blindneſſe that befel him then this.Ioſeph. Ant. l. 6, 10. cap. 10. [non-Latin text not transcribed]. Joſephus teſtifieth that Zedekiah not underſtanding theſe words of Ezekiel, and thinking them to be contrary to Jeremiah's words, he reſolved to believe neither of them.

Ver. 14. And I will ſcatter toward every wind] His life-guard, Eſquires of his body, Auxiliaries. I will put him into an helpleſſe condition: Pſal. 146.3. If the Lord do not help thee, whence ſhall I help thee? ſaid that King to her that cryed to him for help, 2 King. 6.27.

Ver. 15. And they ſhall know that I am the Lord] The Lord God of heaven, the great and terrible God, Neh. 1.5. This they ſhall know magno ſuo malo, who would not take knowledge what was ſaid unto them by the Prophets.

Ver. 16. But I will leave a few men] Heb. Men of number, a company ſcarce conſiderable, in compariſon of the Many.

That they may declare all their abominations] Give glory to God, take ſhame to themſelves, and thereby do much good to thoſe Heathens, hardened before by their evil behaviour. Verè magnus eſt Deus Ghriſtianorum, ſaid one Calocerius an Heathen.

Ver. 17. Moreover the word, &c.] See on ver. 1.

Ver. 18. Eat thy bread with quaking] With tumult and trepidation, as an affrighted and perplexed perſon, that eateth his bread in peril of his life.

Ver. 19. They ſhall eat their bread with carefulneſſe] Better faſt then feed on ſuch bread. Men may ſooner by their carking care add a furlong to their grief, then a cubit to their comfort, ſaith One.

Becauſe of the violence] The Jews were ever, and are ſtill a covetous and cruel people.

Ver. 20. And ye ſhall know] By woful experience, ver. 15.

Ver. 21. And the Word of the Lord] See ver. 1.

Ver. 22. What is that Proverb] We have alſo many prophane proverbs common amongſt us, as Thought is free, Every man for himſelf, and God for us all: words are but wind. In ſpace comes grace: Fair and ſoftly goes far, &c.

The dayes are prolonged] Ludibrium craſſum: The Greeks had many ſuch ill proverbs, Chryſoſt. complaineth. Becauſe judgement is not ſpeedily exicuted, &c.

Ver. 23. The dayes are at hand] Opponit aliud dictum ferè tot ſyllabarum, a plain and plenary confutation.

Ver. 24. For there ſhall be no more] God could have really confuted them by preſent execution; but he is patient.

Ver. 25. For I am the Lord] And that you ſhall ſhortly feel to your ſmall comfort. What I have uttered with my mouth, I will perform with my hand without fail.

For in your dayes] Within ſix years.

Ver. 26. Again the Word] See on ver. 1.

Ver. 27. For many dayes] Either 'tis nothing, or long hence.

Ver. 28. There ſhall none of my words be prolonged] Abuſed mercy turneth into fury.