Ezekiel · Chapter 12

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

V. 2. Eyes to see-They have capacity, if they would, to understand, but they will not understand, what thou speakest.

Verse 2. Which have eyes to see, and see not] It is not want of grace that brings them to destruction. They have eyes to see, but they will not use them. No man is lost because he had not sufficient grace to save him, but because he abused that grace.

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

2. Which have eyes to see, and see not — This rebellious nation (Ezekiel 2:3, 8; 3:26, 27) have had their eyes blinded and their ears deafened by their rebellion (Isaiah 6:9; 42:20; Jeremiah 5:21; Matthew 13:14, 15). They have seared their consciences and deadened their moral perception until even the prophecies just uttered have not moved them to faith and reformation. This is true not only of the hopeless Israelites in Jerusalem now, forsaken by Jehovah, but of many even of the true Israel who are in exile. (See notes Ezekiel 11:16-21.) They need simpler and more impressive picture-sermons to bring them to a conscious recognition of their spiritual condition and the fate which awaits impenitence — even the destruction of the holy city.

V. 3. Stuff-Vessels or instruments, wherein thou mayest put what is portable.

Verse 3. Prepare thee stuff for removing] Get carriages to transport thy goods to another place; signifying by this the captivity that was at hand.

Verses 3-6. Therefore, prepare thee stuff for removing — Hebrew, hlwg ylk, vessels, or instruments of removing, namely, such as were suited for that purpose. Get all thy goods together, and pack them up as those do that remove from one place to another. Do this openly, and at noon-day, that the people, among whom thou dwellest, may all see and take notice of it. The prophets often prophesied in this way by signs, as being of greater force and efficacy than words. Thou shalt bring forth thy stuff by day in their sight — Before it is quite night, that they, who ought to learn by this sign, may see and consider it. Thou shalt go forth at even — To signify that Zedekiah and his retinue should escape out of the city by night, 2 Kings 25:4. Dig through the wall in their sight — To show that the king would make his escape by the same means. Carry it forth in the twilight — What the prophet was here commanded to carry out in the twilight, it seems, was something different from the goods he removed in the day-time; probably, necessary provision for his present subsistence may be intended. Thou shalt cover thy face that thou see not the ground — As Zedekiah shall do, that he may not be discovered. Or, as the prophet was now in Chaldea, this covering of his face, that he might not see the ground, might be intended to signify, that though Zedekiah should be brought into that country, yet he should never see it; as his eyes would be put out on the borders of Judea, as we read they were, Jeremiah 52. For I have set thee for a sign unto the house of Israel — I will show, by what thou dost, what shall happen to the Jewish nation, and particularly to their king.

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

3. Stuff for removing — Literally, traveling baggage for exile. Remove by day — Literally, remove as into captivity. Ezekiel is to represent himself as among the besieged in Jerusalem getting ready for flight; attempting thus to make the people consider (literally, see) what lies in the immediate future. Though they be — Literally, for they be.

V. 4. In their sight-Before ‘tis quite night, that they, who should learn by this sign, may see and consider it.

Verses 3-6. Therefore, prepare thee stuff for removing — Hebrew, hlwg ylk, vessels, or instruments of removing, namely, such as were suited for that purpose. Get all thy goods together, and pack them up as those do that remove from one place to another. Do this openly, and at noon-day, that the people, among whom thou dwellest, may all see and take notice of it. The prophets often prophesied in this way by signs, as being of greater force and efficacy than words. Thou shalt bring forth thy stuff by day in their sight — Before it is quite night, that they, who ought to learn by this sign, may see and consider it. Thou shalt go forth at even — To signify that Zedekiah and his retinue should escape out of the city by night, 2 Kings 25:4. Dig through the wall in their sight — To show that the king would make his escape by the same means. Carry it forth in the twilight — What the prophet was here commanded to carry out in the twilight, it seems, was something different from the goods he removed in the day-time; probably, necessary provision for his present subsistence may be intended. Thou shalt cover thy face that thou see not the ground — As Zedekiah shall do, that he may not be discovered. Or, as the prophet was now in Chaldea, this covering of his face, that he might not see the ground, might be intended to signify, that though Zedekiah should be brought into that country, yet he should never see it; as his eyes would be put out on the borders of Judea, as we read they were, Jeremiah 52. For I have set thee for a sign unto the house of Israel — I will show, by what thou dost, what shall happen to the Jewish nation, and particularly to their king.

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

4. And thou shalt go forth at even — Literally, but thou thyself shalt, etc. The few necessary things for flight can be prepared in the daytime behind the city walls, but the escape from the city can only be attempted at night.

V. 5. 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.

Verse 5. Dig thou through the wall] This refers to the manner in which Zedekiah and his family would escape from the city. They escaped by night through a breach in the wall. See Jeremiah 39:2-4; and 2 Kings 25:4.

Verses 3-6. Therefore, prepare thee stuff for removing — Hebrew, hlwg ylk, vessels, or instruments of removing, namely, such as were suited for that purpose. Get all thy goods together, and pack them up as those do that remove from one place to another. Do this openly, and at noon-day, that the people, among whom thou dwellest, may all see and take notice of it. The prophets often prophesied in this way by signs, as being of greater force and efficacy than words. Thou shalt bring forth thy stuff by day in their sight — Before it is quite night, that they, who ought to learn by this sign, may see and consider it. Thou shalt go forth at even — To signify that Zedekiah and his retinue should escape out of the city by night, 2 Kings 25:4. Dig through the wall in their sight — To show that the king would make his escape by the same means. Carry it forth in the twilight — What the prophet was here commanded to carry out in the twilight, it seems, was something different from the goods he removed in the day-time; probably, necessary provision for his present subsistence may be intended. Thou shalt cover thy face that thou see not the ground — As Zedekiah shall do, that he may not be discovered. Or, as the prophet was now in Chaldea, this covering of his face, that he might not see the ground, might be intended to signify, that though Zedekiah should be brought into that country, yet he should never see it; as his eyes would be put out on the borders of Judea, as we read they were, Jeremiah 52. For I have set thee for a sign unto the house of Israel — I will show, by what thou dost, what shall happen to the Jewish nation, and particularly to their king.

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

5, 6. Dig thou through the wall… and carry it [LXX., go] forth in the twilight — Or, darkness (Genesis 15:17). They dare not attempt to leave the city by one of the gates, because of the watchfulness of the besieging army, but must attempt to break a way through the wall at a point less carefully guarded. Thou shalt cover thy face… for I have set thee for a sign — Or, portent. (See verse 11.) Representing the people, he carries out with him the provisions and other articles necessary for a hasty flight, and representing Prince Zedekiah, he goes forth with his face covered in shame and sorrow (verse 12; 24:17; 2 Samuel 15:30). There may also be a veiled prophecy that Zedekiah’s eyes are to be put out in the strange statement that he shall not see the ground (literally, land).

V. 6. 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.

Verse 6. Thou shalt cover thy face, that thou see not the ground] Referring to the blinding of Zedekiah: even the covering of the face might be intended to signify that in this way Zedekiah should be carried to Babylon on men’s shoulders in some sort of palanquin, with a cloth tied over his eyes, because of the recent wounds made by extracting them. All the prophecies from this to the twentieth chapter are supposed to have been delivered in the sixth year of Zedekiah, five years before the taking of Jerusalem. How accurate the prediction! and how exactly fulfilled!

Verses 3-6. Therefore, prepare thee stuff for removing — Hebrew, hlwg ylk, vessels, or instruments of removing, namely, such as were suited for that purpose. Get all thy goods together, and pack them up as those do that remove from one place to another. Do this openly, and at noon-day, that the people, among whom thou dwellest, may all see and take notice of it. The prophets often prophesied in this way by signs, as being of greater force and efficacy than words. Thou shalt bring forth thy stuff by day in their sight — Before it is quite night, that they, who ought to learn by this sign, may see and consider it. Thou shalt go forth at even — To signify that Zedekiah and his retinue should escape out of the city by night, 2 Kings 25:4. Dig through the wall in their sight — To show that the king would make his escape by the same means. Carry it forth in the twilight — What the prophet was here commanded to carry out in the twilight, it seems, was something different from the goods he removed in the day-time; probably, necessary provision for his present subsistence may be intended. Thou shalt cover thy face that thou see not the ground — As Zedekiah shall do, that he may not be discovered. Or, as the prophet was now in Chaldea, this covering of his face, that he might not see the ground, might be intended to signify, that though Zedekiah should be brought into that country, yet he should never see it; as his eyes would be put out on the borders of Judea, as we read they were, Jeremiah 52. For I have set thee for a sign unto the house of Israel — I will show, by what thou dost, what shall happen to the Jewish nation, and particularly to their king.

5, 6. Dig thou through the wall… and carry it [LXX., go] forth in the twilight — Or, darkness (Genesis 15:17). They dare not attempt to leave the city by one of the gates, because of the watchfulness of the besieging army, but must attempt to break a way through the wall at a point less carefully guarded. Thou shalt cover thy face… for I have set thee for a sign — Or, portent. (See verse 11.) Representing the people, he carries out with him the provisions and other articles necessary for a hasty flight, and representing Prince Zedekiah, he goes forth with his face covered in shame and sorrow (verse 12; 24:17; 2 Samuel 15:30). There may also be a veiled prophecy that Zedekiah’s eyes are to be put out in the strange statement that he shall not see the ground (literally, land).

V. 7. 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.

7. I did so as I was commanded — Whether Ezekiel actually dug through the walls of Tel-abib or through the walls which surrounded the mimic city prepared within his own house (Ezekiel 4:1) is not said, but the latter is far more probable. It was the tile, and not Tel-abib, which the exiles had learned to think of as the besieged city.

8-12. In reply to the question of the exiles, who have finally been roused to interest, “What doest thou?” (verse 9,) Ezekiel on the following morning is permitted to explain the meaning of his acted parable.

Verses 9-16. Hath not the house of Israel said — That is, I know they have said; as the words, “are they not written in the book of Chronicles, &c.?” mean, they are written there. What doest thou, &c. — They have inquired by way of derision and contempt, what these signs mean. Say — This burden concerneth the prince, &c. — Namely, King Zedekiah, chap. 7:27. The prince that is among them shall bear upon his shoulder, &c. — Their king shall even be forced himself to carry what he can out of the city, in the dusk of the evening. They shall dig through the wall, &c. — His retinue shall make a private way to get out of the city, that they may not be discovered: see Jeremiah 39:4, and 52:7. It is probable that the king and his companions fled through a breach made by themselves in the wall. Or the gate through which they fled might have been walled up during the siege. He shall cover his face, &c. — See note on verse 6, and on 2 Kings 25:7. My net also will I spread upon him — Though he thinks to escape, yet I will bring his enemies upon him, who shall encompass him, and stop his flight, as when a wild beast is entangled in a net. I will bring him to Babylon, yet shall he not see it — Neither the land nor the city; for his eyes will be put out at Riblah: see notes on 2 Kings 25:5-7. I will scatter toward every wind all that are about him — Either the Egyptians, who came to assist him, or those that fled with him. And I will draw out the sword after them — I will cause them to be pursued by the sword and slain, whithersoever they go. But I will leave a few men — Hebrew, rpsm yvna, men of number: that is, populus numerabilis utpote parvus, a people easily numbered, as being few: Hor., Ars Poet., 50:206. From the sword &c., that they may declare all their abominations — May confess that they were justly punished for their idolatries and immoralities: or that they may declare the cause (namely, their heinous wickedness) why the city of Jerusalem, and the temple dedicated to Jehovah there, were delivered up to destruction, and thereby may justify my proceedings. And they shall know that I am the Lord — Namely, the Chaldeans shall know it. 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.

8-12. In reply to the question of the exiles, who have finally been roused to interest, “What doest thou?” (verse 9,) Ezekiel on the following morning is permitted to explain the meaning of his acted parable.

V. 10. 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.

Verse 10. This burden] This prediction concerning the prince. By this I point out the capture, misery, and ruin of Zedekiah.

Verses 9-16. Hath not the house of Israel said — That is, I know they have said; as the words, “are they not written in the book of Chronicles, &c.?” mean, they are written there. What doest thou, &c. — They have inquired by way of derision and contempt, what these signs mean. Say — This burden concerneth the prince, &c. — Namely, King Zedekiah, chap. 7:27. The prince that is among them shall bear upon his shoulder, &c. — Their king shall even be forced himself to carry what he can out of the city, in the dusk of the evening. They shall dig through the wall, &c. — His retinue shall make a private way to get out of the city, that they may not be discovered: see Jeremiah 39:4, and 52:7. It is probable that the king and his companions fled through a breach made by themselves in the wall. Or the gate through which they fled might have been walled up during the siege. He shall cover his face, &c. — See note on verse 6, and on 2 Kings 25:7. My net also will I spread upon him — Though he thinks to escape, yet I will bring his enemies upon him, who shall encompass him, and stop his flight, as when a wild beast is entangled in a net. I will bring him to Babylon, yet shall he not see it — Neither the land nor the city; for his eyes will be put out at Riblah: see notes on 2 Kings 25:5-7. I will scatter toward every wind all that are about him — Either the Egyptians, who came to assist him, or those that fled with him. And I will draw out the sword after them — I will cause them to be pursued by the sword and slain, whithersoever they go. But I will leave a few men — Hebrew, rpsm yvna, men of number: that is, populus numerabilis utpote parvus, a people easily numbered, as being few: Hor., Ars Poet., 50:206. From the sword &c., that they may declare all their abominations — May confess that they were justly punished for their idolatries and immoralities: or that they may declare the cause (namely, their heinous wickedness) why the city of Jerusalem, and the temple dedicated to Jehovah there, were delivered up to destruction, and thereby may justify my proceedings. And they shall know that I am the Lord — Namely, the Chaldeans shall know it. 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.

10. This burden concerneth the prince in Jerusalem — This is a very difficult phrase. Jeremiah had already used the word “burden” for a heavy and fear-inciting utterance of Jehovah (Jeremiah 23:33), and this may be the meaning here. Or does it mean that this bearing, or leading, has reference to the prince (verse 12), David’s son? This reference to the prince must have been very dangerous to the popularity of the prophet. Reverence for the king, “the son of David,” the “anointed of Jehovah,” was highly developed in Israel. The religion and Messianic hope of everlasting dominion seemed bound up with the Davidic dynasty. But Ezekiel, except in one doubtful passage, never calls Zedekiah king. He considered the glory of the state as well as of the temple to have departed. This so-called king is but a vassal of Nebuchadnezzar, and deserves no kingly dignity or allegiance (Skinner). He, as well as the priests and the captains, is involved in the universal guilt and must meet the penalty. And all the house of Israel that are among them — R.V., “all the house of Israel, among whom they are,” or, all the house of Israel which is in the midst of it (Kautzsch, Davidson).

V. 11. 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.

Verses 9-16. Hath not the house of Israel said — That is, I know they have said; as the words, “are they not written in the book of Chronicles, &c.?” mean, they are written there. What doest thou, &c. — They have inquired by way of derision and contempt, what these signs mean. Say — This burden concerneth the prince, &c. — Namely, King Zedekiah, chap. 7:27. The prince that is among them shall bear upon his shoulder, &c. — Their king shall even be forced himself to carry what he can out of the city, in the dusk of the evening. They shall dig through the wall, &c. — His retinue shall make a private way to get out of the city, that they may not be discovered: see Jeremiah 39:4, and 52:7. It is probable that the king and his companions fled through a breach made by themselves in the wall. Or the gate through which they fled might have been walled up during the siege. He shall cover his face, &c. — See note on verse 6, and on 2 Kings 25:7. My net also will I spread upon him — Though he thinks to escape, yet I will bring his enemies upon him, who shall encompass him, and stop his flight, as when a wild beast is entangled in a net. I will bring him to Babylon, yet shall he not see it — Neither the land nor the city; for his eyes will be put out at Riblah: see notes on 2 Kings 25:5-7. I will scatter toward every wind all that are about him — Either the Egyptians, who came to assist him, or those that fled with him. And I will draw out the sword after them — I will cause them to be pursued by the sword and slain, whithersoever they go. But I will leave a few men — Hebrew, rpsm yvna, men of number: that is, populus numerabilis utpote parvus, a people easily numbered, as being few: Hor., Ars Poet., 50:206. From the sword &c., that they may declare all their abominations — May confess that they were justly punished for their idolatries and immoralities: or that they may declare the cause (namely, their heinous wickedness) why the city of Jerusalem, and the temple dedicated to Jehovah there, were delivered up to destruction, and thereby may justify my proceedings. And they shall know that I am the Lord — Namely, the Chaldeans shall know it. 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.

11. I am your sign — It is no light thing to be set as a sign by the Lord. It is only the brave and consecrated man that God can so use. Few men have been great enough to be honored thus. Jehovah never takes the man clothed in fine linen, but the one clothed in sackcloth, when he would set a man as a sign before the world.

V. 12. 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, Jeremiah 39:4. Cover his face-Zedekiah did by this aim at concealing himself.

Verses 9-16. Hath not the house of Israel said — That is, I know they have said; as the words, “are they not written in the book of Chronicles, &c.?” mean, they are written there. What doest thou, &c. — They have inquired by way of derision and contempt, what these signs mean. Say — This burden concerneth the prince, &c. — Namely, King Zedekiah, chap. 7:27. The prince that is among them shall bear upon his shoulder, &c. — Their king shall even be forced himself to carry what he can out of the city, in the dusk of the evening. They shall dig through the wall, &c. — His retinue shall make a private way to get out of the city, that they may not be discovered: see Jeremiah 39:4, and 52:7. It is probable that the king and his companions fled through a breach made by themselves in the wall. Or the gate through which they fled might have been walled up during the siege. He shall cover his face, &c. — See note on verse 6, and on 2 Kings 25:7. My net also will I spread upon him — Though he thinks to escape, yet I will bring his enemies upon him, who shall encompass him, and stop his flight, as when a wild beast is entangled in a net. I will bring him to Babylon, yet shall he not see it — Neither the land nor the city; for his eyes will be put out at Riblah: see notes on 2 Kings 25:5-7. I will scatter toward every wind all that are about him — Either the Egyptians, who came to assist him, or those that fled with him. And I will draw out the sword after them — I will cause them to be pursued by the sword and slain, whithersoever they go. But I will leave a few men — Hebrew, rpsm yvna, men of number: that is, populus numerabilis utpote parvus, a people easily numbered, as being few: Hor., Ars Poet., 50:206. From the sword &c., that they may declare all their abominations — May confess that they were justly punished for their idolatries and immoralities: or that they may declare the cause (namely, their heinous wickedness) why the city of Jerusalem, and the temple dedicated to Jehovah there, were delivered up to destruction, and thereby may justify my proceedings. And they shall know that I am the Lord — Namely, the Chaldeans shall know it. 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.

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

12. The prince… shall bear upon his shoulder, etc. — The king of Israel is represented as carrying upon his own shoulder all the load which his people carries — and is there not also upon him the heavier “burden” of fulfilled prophecy? (See note verses 6 and 10.)

V. 13. It-Neither the land nor the city; for his eyes will be put out at Riblah.

Verse 13. I will bring—him to Babylon-yet shall he not see it] Because Nebuchadnezzar caused him to have his eyes put out at Riblah. To Babylon he was carried in his blind state, and there he died. In saying, My net also will I spread upon him, there is probably a reference to an ancient manner of fighting. One, who was called the retiarius, had a small casting net, which if he could throw over his antagonist’s head, he then despatched 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 despatch him; hence he was called secutor: the first the netman, the second the pursuer.

Verses 9-16. Hath not the house of Israel said — That is, I know they have said; as the words, “are they not written in the book of Chronicles, &c.?” mean, they are written there. What doest thou, &c. — They have inquired by way of derision and contempt, what these signs mean. Say — This burden concerneth the prince, &c. — Namely, King Zedekiah, chap. 7:27. The prince that is among them shall bear upon his shoulder, &c. — Their king shall even be forced himself to carry what he can out of the city, in the dusk of the evening. They shall dig through the wall, &c. — His retinue shall make a private way to get out of the city, that they may not be discovered: see Jeremiah 39:4, and 52:7. It is probable that the king and his companions fled through a breach made by themselves in the wall. Or the gate through which they fled might have been walled up during the siege. He shall cover his face, &c. — See note on verse 6, and on 2 Kings 25:7. My net also will I spread upon him — Though he thinks to escape, yet I will bring his enemies upon him, who shall encompass him, and stop his flight, as when a wild beast is entangled in a net. I will bring him to Babylon, yet shall he not see it — Neither the land nor the city; for his eyes will be put out at Riblah: see notes on 2 Kings 25:5-7. I will scatter toward every wind all that are about him — Either the Egyptians, who came to assist him, or those that fled with him. And I will draw out the sword after them — I will cause them to be pursued by the sword and slain, whithersoever they go. But I will leave a few men — Hebrew, rpsm yvna, men of number: that is, populus numerabilis utpote parvus, a people easily numbered, as being few: Hor., Ars Poet., 50:206. From the sword &c., that they may declare all their abominations — May confess that they were justly punished for their idolatries and immoralities: or that they may declare the cause (namely, their heinous wickedness) why the city of Jerusalem, and the temple dedicated to Jehovah there, were delivered up to destruction, and thereby may justify my proceedings. And they shall know that I am the Lord — Namely, the Chaldeans shall know it. 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.

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

Ille autem impavidus partes cunctatur in omnes,

Dentibus infrendens, et tergo decutit hastas.

13. My net also will I spread upon him — The attempt to escape shall be a failure. The Babylonian king shall capture the fugitives and carry them to Chaldea, but the net in which they are taken is not Nebuchadnezzar’s, but Jehovah’s. These shrewd “captains” might have outwitted Nebuzaradan, but they could not evade the Almighty (Jeremiah 39:4-7; Hosea 7:12; Ezekiel 17:20; 32:3). Yet shall he not see it — This explicit prophecy, that his eyes should be put out, was literally fulfilled — though Ezekiel himself does not record its fulfillment (2 Kings 25:7; Jeremiah 39:7; 52:11). “Ezekiel had no solicitude to make out the truth of his own predictions.” — Cowles.

Verses 9-16. Hath not the house of Israel said — That is, I know they have said; as the words, “are they not written in the book of Chronicles, &c.?” mean, they are written there. What doest thou, &c. — They have inquired by way of derision and contempt, what these signs mean. Say — This burden concerneth the prince, &c. — Namely, King Zedekiah, chap. 7:27. The prince that is among them shall bear upon his shoulder, &c. — Their king shall even be forced himself to carry what he can out of the city, in the dusk of the evening. They shall dig through the wall, &c. — His retinue shall make a private way to get out of the city, that they may not be discovered: see Jeremiah 39:4, and 52:7. It is probable that the king and his companions fled through a breach made by themselves in the wall. Or the gate through which they fled might have been walled up during the siege. He shall cover his face, &c. — See note on verse 6, and on 2 Kings 25:7. My net also will I spread upon him — Though he thinks to escape, yet I will bring his enemies upon him, who shall encompass him, and stop his flight, as when a wild beast is entangled in a net. I will bring him to Babylon, yet shall he not see it — Neither the land nor the city; for his eyes will be put out at Riblah: see notes on 2 Kings 25:5-7. I will scatter toward every wind all that are about him — Either the Egyptians, who came to assist him, or those that fled with him. And I will draw out the sword after them — I will cause them to be pursued by the sword and slain, whithersoever they go. But I will leave a few men — Hebrew, rpsm yvna, men of number: that is, populus numerabilis utpote parvus, a people easily numbered, as being few: Hor., Ars Poet., 50:206. From the sword &c., that they may declare all their abominations — May confess that they were justly punished for their idolatries and immoralities: or that they may declare the cause (namely, their heinous wickedness) why the city of Jerusalem, and the temple dedicated to Jehovah there, were delivered up to destruction, and thereby may justify my proceedings. And they shall know that I am the Lord — Namely, the Chaldeans shall know it. 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.

14, 15. See notes Ezekiel 5:1-13. To Ezekiel Jehovah (Lord) was the equivalent of justice and holiness; and when he said, “They shall know Jehovah,” he meant that the divine justice and holiness would then be demonstrated.

Verses 9-16. Hath not the house of Israel said — That is, I know they have said; as the words, “are they not written in the book of Chronicles, &c.?” mean, they are written there. What doest thou, &c. — They have inquired by way of derision and contempt, what these signs mean. Say — This burden concerneth the prince, &c. — Namely, King Zedekiah, chap. 7:27. The prince that is among them shall bear upon his shoulder, &c. — Their king shall even be forced himself to carry what he can out of the city, in the dusk of the evening. They shall dig through the wall, &c. — His retinue shall make a private way to get out of the city, that they may not be discovered: see Jeremiah 39:4, and 52:7. It is probable that the king and his companions fled through a breach made by themselves in the wall. Or the gate through which they fled might have been walled up during the siege. He shall cover his face, &c. — See note on verse 6, and on 2 Kings 25:7. My net also will I spread upon him — Though he thinks to escape, yet I will bring his enemies upon him, who shall encompass him, and stop his flight, as when a wild beast is entangled in a net. I will bring him to Babylon, yet shall he not see it — Neither the land nor the city; for his eyes will be put out at Riblah: see notes on 2 Kings 25:5-7. I will scatter toward every wind all that are about him — Either the Egyptians, who came to assist him, or those that fled with him. And I will draw out the sword after them — I will cause them to be pursued by the sword and slain, whithersoever they go. But I will leave a few men — Hebrew, rpsm yvna, men of number: that is, populus numerabilis utpote parvus, a people easily numbered, as being few: Hor., Ars Poet., 50:206. From the sword &c., that they may declare all their abominations — May confess that they were justly punished for their idolatries and immoralities: or that they may declare the cause (namely, their heinous wickedness) why the city of Jerusalem, and the temple dedicated to Jehovah there, were delivered up to destruction, and thereby may justify my proceedings. And they shall know that I am the Lord — Namely, the Chaldeans shall know it. 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.

14, 15. See notes Ezekiel 5:1-13. To Ezekiel Jehovah (Lord) was the equivalent of justice and holiness; and when he said, “They shall know Jehovah,” he meant that the divine justice and holiness would then be demonstrated.

V. 16. 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!

Verses 9-16. Hath not the house of Israel said — That is, I know they have said; as the words, “are they not written in the book of Chronicles, &c.?” mean, they are written there. What doest thou, &c. — They have inquired by way of derision and contempt, what these signs mean. Say — This burden concerneth the prince, &c. — Namely, King Zedekiah, chap. 7:27. The prince that is among them shall bear upon his shoulder, &c. — Their king shall even be forced himself to carry what he can out of the city, in the dusk of the evening. They shall dig through the wall, &c. — His retinue shall make a private way to get out of the city, that they may not be discovered: see Jeremiah 39:4, and 52:7. It is probable that the king and his companions fled through a breach made by themselves in the wall. Or the gate through which they fled might have been walled up during the siege. He shall cover his face, &c. — See note on verse 6, and on 2 Kings 25:7. My net also will I spread upon him — Though he thinks to escape, yet I will bring his enemies upon him, who shall encompass him, and stop his flight, as when a wild beast is entangled in a net. I will bring him to Babylon, yet shall he not see it — Neither the land nor the city; for his eyes will be put out at Riblah: see notes on 2 Kings 25:5-7. I will scatter toward every wind all that are about him — Either the Egyptians, who came to assist him, or those that fled with him. And I will draw out the sword after them — I will cause them to be pursued by the sword and slain, whithersoever they go. But I will leave a few men — Hebrew, rpsm yvna, men of number: that is, populus numerabilis utpote parvus, a people easily numbered, as being few: Hor., Ars Poet., 50:206. From the sword &c., that they may declare all their abominations — May confess that they were justly punished for their idolatries and immoralities: or that they may declare the cause (namely, their heinous wickedness) why the city of Jerusalem, and the temple dedicated to Jehovah there, were delivered up to destruction, and thereby may justify my proceedings. And they shall know that I am the Lord — Namely, the Chaldeans shall know it. 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.

16. I will leave a few — This is the “remnant” which represents the true Israel, and which shall show to the heathen the beauty of monotheism as compared with the “abominations” of idolatry and thus carry even into Chaldea the recognition of the true God (Ezekiel 6:8-10; 14:22, 23; 20:9, etc.).

Verses 17-19. Moreover, &c. — As he was a sign to them in digging through the wall and carrying out his stuff, so he must now be a sign to them in another way. Eat thy bread with quaking, &c. — Show all the signs of anxiety and consternation when thou takest thy common sustenance. This he was to do that he might express the calamitous condition of those that should be in Jerusalem during the siege. And say unto the people — Thy fellow-captives; Thus saith the Lord of the inhabitants of Jerusalem — This was designed to inform the captives that they were not in a worse condition than those that were left behind in Judea. They shall eat their bread with carefulness, &c. — See note on Ezekiel 4:16, 17. That her land may be desolate — Rather, because her land shall be desolate, namely, the land of Jerusalem, or the country, of which it was the head city, which was shortly to be laid waste, emptied of its inhabitants, wealth, and plenty. Because of the violence, &c. — The injustice, oppression, and tyranny of the Jews toward one another.

17-19. Eat thy bread with quaking, etc. — This is the same symbolic act, indicating the famished condition of the population of Jerusalem together with their fear and shuddering, which Ezekiel had previously performed during his long and toilsome siege of the mimic city (Ezekiel 4:9-12, 16). Recent events may have made the repetition of this picture-sermon more impressive than it had been previously. Desolate from all that is therein [literally, from its fullness], because, etc. — That is, the land now so full of people and of riches shall become desolate, and the reason for this is not agricultural or political, but moral. It is the wickedness and violence of the people that have brought upon them their calamity (Ezekiel 7:11).

Verse 18. Eat thy bread with quaking] Assume the manner of a person who is every moment afraid of his life, who has nothing but a morsel of bread to eat, and a little water to drink. Thus signifying the siege, and the straits to which they should be reduced. See this explained, Ezekiel 12:19.

Verses 17-19. Moreover, &c. — As he was a sign to them in digging through the wall and carrying out his stuff, so he must now be a sign to them in another way. Eat thy bread with quaking, &c. — Show all the signs of anxiety and consternation when thou takest thy common sustenance. This he was to do that he might express the calamitous condition of those that should be in Jerusalem during the siege. And say unto the people — Thy fellow-captives; Thus saith the Lord of the inhabitants of Jerusalem — This was designed to inform the captives that they were not in a worse condition than those that were left behind in Judea. They shall eat their bread with carefulness, &c. — See note on Ezekiel 4:16, 17. That her land may be desolate — Rather, because her land shall be desolate, namely, the land of Jerusalem, or the country, of which it was the head city, which was shortly to be laid waste, emptied of its inhabitants, wealth, and plenty. Because of the violence, &c. — The injustice, oppression, and tyranny of the Jews toward one another.

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

17-19. Eat thy bread with quaking, etc. — This is the same symbolic act, indicating the famished condition of the population of Jerusalem together with their fear and shuddering, which Ezekiel had previously performed during his long and toilsome siege of the mimic city (Ezekiel 4:9-12, 16). Recent events may have made the repetition of this picture-sermon more impressive than it had been previously. Desolate from all that is therein [literally, from its fullness], because, etc. — That is, the land now so full of people and of riches shall become desolate, and the reason for this is not agricultural or political, but moral. It is the wickedness and violence of the people that have brought upon them their calamity (Ezekiel 7:11).

V. 19. 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.

Verses 17-19. Moreover, &c. — As he was a sign to them in digging through the wall and carrying out his stuff, so he must now be a sign to them in another way. Eat thy bread with quaking, &c. — Show all the signs of anxiety and consternation when thou takest thy common sustenance. This he was to do that he might express the calamitous condition of those that should be in Jerusalem during the siege. And say unto the people — Thy fellow-captives; Thus saith the Lord of the inhabitants of Jerusalem — This was designed to inform the captives that they were not in a worse condition than those that were left behind in Judea. They shall eat their bread with carefulness, &c. — See note on Ezekiel 4:16, 17. That her land may be desolate — Rather, because her land shall be desolate, namely, the land of Jerusalem, or the country, of which it was the head city, which was shortly to be laid waste, emptied of its inhabitants, wealth, and plenty. Because of the violence, &c. — The injustice, oppression, and tyranny of the Jews toward one another.

17-19. Eat thy bread with quaking, etc. — This is the same symbolic act, indicating the famished condition of the population of Jerusalem together with their fear and shuddering, which Ezekiel had previously performed during his long and toilsome siege of the mimic city (Ezekiel 4:9-12, 16). Recent events may have made the repetition of this picture-sermon more impressive than it had been previously. Desolate from all that is therein [literally, from its fullness], because, etc. — That is, the land now so full of people and of riches shall become desolate, and the reason for this is not agricultural or political, but moral. It is the wickedness and violence of the people that have brought upon them their calamity (Ezekiel 7:11).

21, 22. Those who are skeptical regarding the literal fulfillment of prophecy, and comfort themselves with the thought that they have often heard such threats of judgment but time passes (“the days are prolonged”) and every vision has failed thus far, are told that the crisis is at hand.

V. 22. 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.

Verse 22. The days are prolonged, and every vision faileth?] These are the words of the infidels and scoffers, who, because vengeance was not speedily executed on an evil work, set their heart to do iniquity. “These predictions either will not come in our days, or will wholly fail; why then should we disquiet ourselves about them?” Strange, that the very means used by the most gracious God to bring sinners to repentance, should be made by them the very instruments of their own destruction! See 2 Peter 3:4.

Verses 22-25. Son of man, what is that proverb? — The saying become proverbial. The days are prolonged, and every vision faileth — Words of the same import with those that occur verse 27, and Ezekiel 11:3. Both of them the words of scoffers, who turned the grace of God into wantonness, and took encouragement from his patience and long-suffering, to despise his threatenings, as if they would never be fulfilled. Tell them therefore — Who either use this proverb, or who stumble at my deferring to execute judgment; I will make this proverb to cease — My patience shall soon be at its period, and will call on my justice to vindicate it, and then calamities felt will prove that there can be no more place for such a proverb, the groundlessness of it being manifest to all. Say unto them, The days are at hand — The time when God will show his wrath, and make his power and justice known to the world by fulfilling his threatenings and the predictions of his prophets. For there shall be no more any vain vision — The false prophets, who foretold peace and safety, shall see their prophecies so confuted by the events, quite contrary to what they foretold, that they will never pretend any more to publish new prophecies. I am the Lord — I am able to discover the vanity and falsehood of the prophets that have flattered the people, and will do it by accomplishing what my true prophets have foretold. The word that I shall speak shall come to pass — No length of time shall make me forget it; no pretences of self-flattering prophets or people shall divert me from my purpose; no power can hinder, nor counsel defeat my design. It shall be no more prolonged: for in your days, &c. — My threatenings shall be fulfilled in your own days, and you shall have ocular demonstration of their truth.

21, 22. Those who are skeptical regarding the literal fulfillment of prophecy, and comfort themselves with the thought that they have often heard such threats of judgment but time passes (“the days are prolonged”) and every vision has failed thus far, are told that the crisis is at hand.

Verse 23. The days are at hand] Far from failing or being prolonged, time is posting on, and the destruction threatened is at the door.

Verses 22-25. Son of man, what is that proverb? — The saying become proverbial. The days are prolonged, and every vision faileth — Words of the same import with those that occur verse 27, and Ezekiel 11:3. Both of them the words of scoffers, who turned the grace of God into wantonness, and took encouragement from his patience and long-suffering, to despise his threatenings, as if they would never be fulfilled. Tell them therefore — Who either use this proverb, or who stumble at my deferring to execute judgment; I will make this proverb to cease — My patience shall soon be at its period, and will call on my justice to vindicate it, and then calamities felt will prove that there can be no more place for such a proverb, the groundlessness of it being manifest to all. Say unto them, The days are at hand — The time when God will show his wrath, and make his power and justice known to the world by fulfilling his threatenings and the predictions of his prophets. For there shall be no more any vain vision — The false prophets, who foretold peace and safety, shall see their prophecies so confuted by the events, quite contrary to what they foretold, that they will never pretend any more to publish new prophecies. I am the Lord — I am able to discover the vanity and falsehood of the prophets that have flattered the people, and will do it by accomplishing what my true prophets have foretold. The word that I shall speak shall come to pass — No length of time shall make me forget it; no pretences of self-flattering prophets or people shall divert me from my purpose; no power can hinder, nor counsel defeat my design. It shall be no more prolonged: for in your days, &c. — My threatenings shall be fulfilled in your own days, and you shall have ocular demonstration of their truth.

23-25. I will make this proverb to cease — The execution of the prophetic threat has so often been withheld, because of the repentance of a few righteous men or the long-suffering of Jehovah (33; Jeremiah 18:7, 8; 26:17-19), that the failure of the prophetic judgment had become a proverb. The mercy of God in postponing chastisement is used as a proof that God did not and could not rule in the affairs of men. (It is the same spirit which says that God is always on the side of the heaviest guns. But did not that general die in exile?) Besides this there were many, who claimed to be seers, who prophesied according to the wishes of the people, and painted Israel’s future as bright and prosperous (verse 24). This made the work of the true prophet more difficult. But now “the effect” (literally, word) of every vision “is at hand” and will not again be delayed. Soon everyone will be able to discriminate between the false divination and the true prophecy (Ezekiel 21:21; Deuteronomy 18:10; Jeremiah 14:14; 28:3; Isaiah 30:10).

Verses 22-25. Son of man, what is that proverb? — The saying become proverbial. The days are prolonged, and every vision faileth — Words of the same import with those that occur verse 27, and Ezekiel 11:3. Both of them the words of scoffers, who turned the grace of God into wantonness, and took encouragement from his patience and long-suffering, to despise his threatenings, as if they would never be fulfilled. Tell them therefore — Who either use this proverb, or who stumble at my deferring to execute judgment; I will make this proverb to cease — My patience shall soon be at its period, and will call on my justice to vindicate it, and then calamities felt will prove that there can be no more place for such a proverb, the groundlessness of it being manifest to all. Say unto them, The days are at hand — The time when God will show his wrath, and make his power and justice known to the world by fulfilling his threatenings and the predictions of his prophets. For there shall be no more any vain vision — The false prophets, who foretold peace and safety, shall see their prophecies so confuted by the events, quite contrary to what they foretold, that they will never pretend any more to publish new prophecies. I am the Lord — I am able to discover the vanity and falsehood of the prophets that have flattered the people, and will do it by accomplishing what my true prophets have foretold. The word that I shall speak shall come to pass — No length of time shall make me forget it; no pretences of self-flattering prophets or people shall divert me from my purpose; no power can hinder, nor counsel defeat my design. It shall be no more prolonged: for in your days, &c. — My threatenings shall be fulfilled in your own days, and you shall have ocular demonstration of their truth.

23-25. I will make this proverb to cease — The execution of the prophetic threat has so often been withheld, because of the repentance of a few righteous men or the long-suffering of Jehovah (33; Jeremiah 18:7, 8; 26:17-19), that the failure of the prophetic judgment had become a proverb. The mercy of God in postponing chastisement is used as a proof that God did not and could not rule in the affairs of men. (It is the same spirit which says that God is always on the side of the heaviest guns. But did not that general die in exile?) Besides this there were many, who claimed to be seers, who prophesied according to the wishes of the people, and painted Israel’s future as bright and prosperous (verse 24). This made the work of the true prophet more difficult. But now “the effect” (literally, word) of every vision “is at hand” and will not again be delayed. Soon everyone will be able to discriminate between the false divination and the true prophecy (Ezekiel 21:21; Deuteronomy 18:10; Jeremiah 14:14; 28:3; Isaiah 30:10).

V. 25. 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.

Verse 25. 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.

Verses 22-25. Son of man, what is that proverb? — The saying become proverbial. The days are prolonged, and every vision faileth — Words of the same import with those that occur verse 27, and Ezekiel 11:3. Both of them the words of scoffers, who turned the grace of God into wantonness, and took encouragement from his patience and long-suffering, to despise his threatenings, as if they would never be fulfilled. Tell them therefore — Who either use this proverb, or who stumble at my deferring to execute judgment; I will make this proverb to cease — My patience shall soon be at its period, and will call on my justice to vindicate it, and then calamities felt will prove that there can be no more place for such a proverb, the groundlessness of it being manifest to all. Say unto them, The days are at hand — The time when God will show his wrath, and make his power and justice known to the world by fulfilling his threatenings and the predictions of his prophets. For there shall be no more any vain vision — The false prophets, who foretold peace and safety, shall see their prophecies so confuted by the events, quite contrary to what they foretold, that they will never pretend any more to publish new prophecies. I am the Lord — I am able to discover the vanity and falsehood of the prophets that have flattered the people, and will do it by accomplishing what my true prophets have foretold. The word that I shall speak shall come to pass — No length of time shall make me forget it; no pretences of self-flattering prophets or people shall divert me from my purpose; no power can hinder, nor counsel defeat my design. It shall be no more prolonged: for in your days, &c. — My threatenings shall be fulfilled in your own days, and you shall have ocular demonstration of their truth.

23-25. I will make this proverb to cease — The execution of the prophetic threat has so often been withheld, because of the repentance of a few righteous men or the long-suffering of Jehovah (33; Jeremiah 18:7, 8; 26:17-19), that the failure of the prophetic judgment had become a proverb. The mercy of God in postponing chastisement is used as a proof that God did not and could not rule in the affairs of men. (It is the same spirit which says that God is always on the side of the heaviest guns. But did not that general die in exile?) Besides this there were many, who claimed to be seers, who prophesied according to the wishes of the people, and painted Israel’s future as bright and prosperous (verse 24). This made the work of the true prophet more difficult. But now “the effect” (literally, word) of every vision “is at hand” and will not again be delayed. Soon everyone will be able to discriminate between the false divination and the true prophecy (Ezekiel 21:21; Deuteronomy 18:10; Jeremiah 14:14; 28:3; Isaiah 30:10).

26-28. Some who still retained their faith in prophecy, and were even inclined to accept Jeremiah and Ezekiel as true prophets, yet comforted themselves in their disobedience by saying that the times of trouble and judgment of which the prophet spoke were far in the future (Isaiah 39:8). Perhaps, as in other cases, the people would repent and the prophecy be averted (Jonah; Jeremiah 18:8; Joel 2:14). But against this Ezekiel replies that Jehovah has explicitly declared that the fulfillment of his threatening shall not be postponed longer, “but the word which I shall speak [verse 25] shall be done, saith Jehovah Elohim.”

26-28. Some who still retained their faith in prophecy, and were even inclined to accept Jeremiah and Ezekiel as true prophets, yet comforted themselves in their disobedience by saying that the times of trouble and judgment of which the prophet spoke were far in the future (Isaiah 39:8). Perhaps, as in other cases, the people would repent and the prophecy be averted (Jonah; Jeremiah 18:8; Joel 2:14). But against this Ezekiel replies that Jehovah has explicitly declared that the fulfillment of his threatening shall not be postponed longer, “but the word which I shall speak [verse 25] shall be done, saith Jehovah Elohim.”

Verse 28. 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.

EZEKIEL

26-28. Some who still retained their faith in prophecy, and were even inclined to accept Jeremiah and Ezekiel as true prophets, yet comforted themselves in their disobedience by saying that the times of trouble and judgment of which the prophet spoke were far in the future (Isaiah 39:8). Perhaps, as in other cases, the people would repent and the prophecy be averted (Jonah; Jeremiah 18:8; Joel 2:14). But against this Ezekiel replies that Jehovah has explicitly declared that the fulfillment of his threatening shall not be postponed longer, “but the word which I shall speak [verse 25] shall be done, saith Jehovah Elohim.”