Ezekiel 12

REVIEW QUESTIONS

Chronologically, where should the sermons and symbols of Chapter s 12-14 be placed?

By what symbolic act did Ezekiel portray the deportation of Jerusalem’s inhabitants? How did this action relate to King Zedekiah in particular?

Ezekiel prophesied that King Zedekiah would never see the land of Babylon. How was this prophecy fulfilled?

What positive benefits would result from the shattering of the theological notion that Jerusalem could never be destroyed?

How did Ezekiel portray the fear and astonishment which would befall the inhabitants of Jerusalem when the city came under siege?

What did the people mean by the proverb the days are prolonged and every vision has perished? How did Ezekiel respond to this proverb?

What second proverb was common among the Jews? How did Ezekiel respond to this proverb?

How were Jerusalem’s prophets like foxes among the ruins?

What was the wall which surrounded God’s people? What should a prophet have done when that wall began to collapse?

Were the false prophets sincere in their predictions, or were they playing the role of hypocrites?

What punishment would befall the false prophets for presuming to speak in the name of God?

In what sense do God’s modern-day spokesmen whitewash the wall about God’s people?

What objects were used by the prophetesses in their magic rituals? What is thought to have been the purpose of these objects?

What punishment would befall the prophetesses?

What two objections to divine judgment were raised by Ezekiel’s auditors? How did Ezekiel answer these objections?

What threat is made against those who were half-hearted in their commitment to the Lord?

In what sense had God enticed the prophets into their delusions?

What three men are named as being righteous men and great intercessors? Is there any significance in the order in which they are named?

What four types of judgment were about to fall upon Jerusalem?

Ezekiel 12:1-16

Chapter Seven

SYMBOLS AND SERMONS 12:1-14:23

This section does not begin with a chronological note, but in all likelihood the symbolic actions and oracles recorded here date from the same time frame as those in the preceding section. According to the modern calendar, that would be in the summer of 592 B.C. Ezekiel’s purpose here is to defend and reinforce the announcement of Jerusalem’s coming judgment. This material may be divided into four subdivisions with each subdivision itself being a logical bifid. Ezekiel has here incorporated (1) two symbolic actions which he performed (Ezekiel 12:1-22); (2) two popular sayings which he corrected (Ezekiel 12:17-20); (3) two scathing oracles which he delivered (Ezekiel 13:1-23); and (4) two objections to the judgment which he answered (Ezekiel 14:1-23).

I. TWO SYMBOLIC ACTIONS PERFORMED 12:1-22

In chapter 12 Ezekiel was commanded to demonstrate to the captives in Babylon through the medium of symbolic actions the certainty of Judah’s destruction. In the parable of the fugitive he assumes the role of a refugee who tries to flee a beleaguered city (Ezekiel 12:1-17). The second parable sets forth the hardships which will be experienced when Jerusalem comes under siege (Ezekiel 12:18-20). Prophecies of speedy deliverance were current in both Jerusalem and Babylon, and the teaching of this section is especially aimed at countering this false optimism.

A. The Deportation of Jerusalem’s Inhabitants 12:1-16

TRANSLATION

(1) And the word of the LORD came unto me, saying, (2) Son of man, you are sitting in the midst of a rebellious house who have eyes to see, and do not see, have ears to hear, but do not hear, for they are a rebellious house. (3) And as for you, son of man, prepare for yourself an exile’s baggage, and go into exile by day before their eyes; and you shall go like an exile from your place unto another before their eyes. Perhaps they will see, for they are a rebellious house. (4) And you shall carry out your baggage like the baggage of an exile by day before their eyes, and you shall go out in the evening before their eyes like those who go out to exile. (5) Before their eyes dig for yourself in the wall, then carry out through it. (6) Before their eyes carry it upon a shoulder. Carry it out at twilight; cover your face that you do not see the ground because I have placed you as a sign to the house of Israel. (7) And I did as I was commanded. My baggage I brought out like an exile’s baggage by day, and in the evening I dug for myself in the wall with my hand. At twilight I brought it out, upon my shoulder I carried it before their eyes. (8) And the word of the LORD came to me in the morning, saying, (9) Son of man, have not the house of Israel, the house of rebellion, said unto you, What are you doing? (10) Say unto them, Thus says the Lord GOD: This burden concerns the prince in Jerusalem and all the house of Israel which are in the midst of them. (11) Say: I am your sign! As I have done, so shall it be done to them; with the captives they shall go into captivity. (12) And the prince who is in the midst of them shall bear upon his shoulder that he may go out; through the wall they shall dig to carry out through it; his face he shall cover so that he will not be able to see the ground with the eye. (13) And I shall spread out My net over him, and he shall be taken in My snare and I will bring him into Babylon, the land of the Chaldeans; yet he shall not see it, though he shall die there. (14) And all who surround him to help and all his forces I will scatter to every wind; and I will empty the sword after them, (15) that they may know that I am the LORD when I scatter them among nations, and disperse them in the countries. (16) But I will spare a few men among them from sword, famine and pestilence in order that they may declare all their abominations among the nations to which they come, that they may know that I am the LORD.

COMMENTS

Ezekiel’s congregation in Babylon was enough to discourage the most ardent preacher. They were indeed a rebellious house who refused to see or hear the truth (Ezekiel 12:2).[265] They had refused to listen to the inspired explanation of their plight which Ezekiel had conveyed to them in sign and word. Though they themselves had fallen prey to the mighty Nebuchadnezzar, apparently they clung desperately irrationally to the conviction that God would ultimately deliver Jerusalem. Still the prophet must try to get through to them. The preacher’s knowledge that his words will be ignored is never to be used as an excuse for not uttering those words. The truth must be forthrightly preached if only to justify the hearer’s condemnation.

[265] Similar statements regarding spiritually blind eyes and deaf ears are found in Isaiah 6:9; Isaiah 42:20; Jeremiah 5:21; Matthew 13:13; John 12:40.

Ezekiel was told to prepare for himself the kind of articles that a person might be permitted to carry on a journey into exile. The barest necessities a staff, knapsack, drinking cup might be among the articles gathered. These preparations were to be made by day so as to call attention to them. Ezekiel’s strange behavior must have been the talk of the exilic community and he would have had no lack of spectators to watch and gossip about his every action. Having gained their attention he is to make like an exile and travel from his place to an indefinite location outside his house. The object of this symbolic action was hopefully to attract the attention of the rebellious house (Ezekiel 12:3). Though discouraged by his lack of visible results, Ezekiel needed to be reminded that it was always possible that some would understand. Perhaps expresses doubt, but also hope.

Ezekiel 12:4-6 set forth in more detail how Ezekiel was to carry out his fugitive parable.

1. He was to take the necessary props out of his house and pile them up opposite his door.

2. The baggage was to be assembled by day, but the actual trek would take place in the cool of the evening. At evening time he was to go forth like an exile seeking to evade the enemy.

3. In this action Ezekiel was to assume the dejected demeanor and undertake the desperate deeds of a man faced with the grim reality of exile (Ezekiel 12:4).

4. He is to dig through the wall in plain view of the people. The wall here is probably the wall of the courtyard around his house,[266] and not the wall of the city or of the house itself. Walls in Babylonia were built of sun-dried brick which could, with some exertion, be removed by hand. This phase of the parable is an allusion to the attempt of King Zedekiah to escape Jerusalem (2 Kings 25:4). Through the hole in the wall Ezekiel was to carry out his captive’s baggage (Ezekiel 12:5).

[266] The Hebrew is qir, not choma, which is used of a city wall. Tel Abib would probably not have had city walls at which Ezekiel might have demonstrated his message more accurately.

5. Once through the wall he was to carry his exile’s baggage upon his shoulder into the early evening darkness.[267]

[267] The Hebrew alatah signifies the darkness that follows sunset. The word occurs elsewhere only in Genesis 15:17.

6. He was to wear a covering over his face, which would have the effect of making it impossible for him to see the ground. This may symbolize King Zedekiah’s attempt to disguise himself as he attempted to flee Jerusalem. The fact that he could not see the land may be an allusion to the blinding of Zedekiah at Riblah (2 Kings 25:7).

7. In all this action Ezekiel was serving as a sign[268] to the house of Israel, i.e., a warning of the impending doom facing Jeru salem.

[268] Isaiah (Isaiah 20:2) and Jeremiah (Jeremiah 27:2) had also been signs to Israel.

Ezekiel faithfully carried out his instructions. During the day he brought forth his props and that evening he dug through the walls with his hands. Digging with the hands rather than with a pick probably indicates that the fugitive would try to avoid the sound of tools

Following the night in which Ezekiel made his symbolic escape, he received a revelation from God (Ezekiel 12:8). Apparently not even Ezekiel was fully aware of the significance of the actions he had performed except in the very general sense that indicated the prospect of further exile for the Jews of Jerusalem. By means of a negative question God alludes to the fact that many people had been interrogating Ezekiel about his strange behavior (Ezekiel 12:9). He was to inform them that the burden his prophetic message[269] had to do with the prince,[270] i.e., King Zedekiah and all the house of Israel who still were in the midst of them i.e., the arrogant apostates in Jerusalem. This last half of Eze 12:10 is difficult, but apparently Ezekiel is saying that some who belonged to the true Israel still remained in the condemned city.

[269] The word burden in the sense of prophecy so common in the pre-exilic prophets is used in Ezekiel only here, Through constant use by fake prophets (Jeremiah 23:33-38) the term had fallen into discredit.

[270] Ezekiel seems to have regarded Jehoiachin rather than Zedekiah as legitimate king of Judah. He therefore refers to Zedekiah as a prince rather than a king.

To these people, Ezekiel was a sign or an illustration or an object lesson. What he had done in symbolic parody would actually befall the inhabitants of Jerusalem they would be driven from their homeland (exile) and forced to settle in areas set apart for them by their conquerors (captivity; Ezekiel 12:11). To avoid that fate the prince that is among them (Zedekiah) would attempt to flee by night carrying what meager belongings he could in a sack thrown over his shoulder. This exodus would be made through a hole they (the royal servants) would be able to hastily dig through some palace wall. His face would be covered for purposes of disguise and mourning so that he would not be able to see the ground. The further significance of the covered face is found in the fact that Zedekiah was blinded at Riblah by the Chaldeans and from that time could not see the ground upon which he trod.

Zedekiah’s escape efforts would not be successful. The arm of God as well as the armies of Nebuchadnezzar would be against him. His flight would be arrested by an act of God. The soldiers of the Chaldean army would act as agents of God to ensnare the apostate king[271] (Ezekiel 12:13). The royal bodyguard would desert their commander in the moment of crisis and they would flee for their lives with the Chaldean swordsmen in hot pursuit (Ezekiel 12:14). The king would be hauled off to Babylon, yet he would never see[272] the land (Ezekiel 12:13). This amazing prophecy was fulfilled when the Chaldeans blinded Zedekiah’s eyes at Riblah (2 Kings 25:7). When these gloomy prophecies were fulfilled the remnant of God’s people scattered through the nations would realize that Yahweh is God of justice as well as salvation (Ezekiel 12:15). What men refuse to learn in times of prosperity they will be forced to learn in days of adversity. That is to say, when the false theological notions about the Lord had been shattered, they would realize for the first time the full significance of the name Yahweh. A few would survive the overthrow of Jerusalem the sword, the famine, the pestilence and they would become truly converted. They would openly admit to their guilt in worshiping pagan abominations, and they would make known the name and claim of Yahweh among the heathen nations where they would be scattered (Ezekiel 12:16). Through their account heathen nations would recognize the justice of the exile and the righteous character of Yahweh who engineered it.

[271] The picture of a net trap is used also in Ezekiel 17:20; and Ezekiel 19:8. Also see Lamentations 1:13 and Hosea 7:12.

[272] Josephus (Ant. X .vii. 2; viii. 2) relates a tradition that Ezekiel sent this prophecy to Jerusalem Finding a discrepancy in the words that he should not see Babylon, and chose of Jeremiah (Jeremiah 32:4; Jeremiah 34:13), Zedekiah hardened himself in unbelief.

Ezekiel 12:17-20

B. The Suffering of Jerusalem’s Inhabitants 12:17-20

TRANSLATION

(17) And the word of the LORD came unto me, saying, (18) son of man, eat your bread with quaking, and drink your water with trembling and fear. (19) Say unto the people of the land, Thus says the LORD to the inhabitants of Jerusalem, unto the land of Israel: They shall eat their bread with fear, and their water they shall drink with astonishment, that her land may be desolate from its fullness, because of the violence of all those who dwell in her. (20) And the inhabited cities shall become desolate, and the land shall be an astonishment, that you may know that I am the LORD.

COMMENTS

After an interval of passivity and silence, another command came to Ezekiel (Ezekiel 12:17). He was to set forth symbolically the conditions which would exist in Jerusalem during the Babylonian siege. Meager rations of bread and water were to be consumed in a state of fear and anxiety (Ezekiel 12:18). Earlier he had symbolized vividly the starvation diet of the besieged city (Ezekiel 4:9-17). Here the focus is upon the acute terror that would grip the populace when the enemy besieged Jerusalem. The word trembling in Ezekiel 12:18 is elsewhere used only of earthquakes, and thus connotes the idea of violent shaking.

So that there would be no misunderstanding of his actions, Ezekiel adds a thus says the Lord directed to the people of the land (his fellow exiles) and concerning those who still lived in Jerusalem. While much of what he has said in the past has been directed to the national leaders, here he includes the working classes from the farms and villages. The days were coming when they would consume their meager provisions of bread and water with fear and astonishment. Cowering in a corner as one hunted down and dreading pursuit, Ezekiel portrayed the terror which would haunt the lives of the besieged in Jerusalem. Her land, i.e., Jerusalem’s land, was to become desolate from its fulness. The land was to be stripped of its possessions. The punishment, though severe, would be just because of the violence the oppression and rebellion of the inhabitants.

Ezekiel 12:21-28

II. TWO POPULAR SAYINGS CORRECTED

12:21-28

TRANSLATION

(21) And the word OF the LORD came unto me, saying, (22) Son of man, what is this proverb that your people have concerning the land of Israel, saying, The days are prolonged and every vision has perished? (23) Therefore say unto them, Thus says the Lord GOD: I have made this proverb to cease, and they shall not make use of it any more in Israel; but speak unto them: The days draw near, and the word of every vision. (24) For there shall no longer be any lying vision, nor flattering divination in the midst of the house of Israel. (25) For I the LORD shall speak, and the word which I shall speak shall come to pass; it shall not be prolonged any more; for in your days O rebellious house, I will speak, and I will perform it (oracle of the Lord GOD). (26) And the word of the LORD came unto me, saying, (27) Son of man, Behold the house of Israel is saying, The vision which he sees is for distant days and of far off times he prophesies. (28) Therefore, say unto them, Thus says the Lord GOD: All My words shall not be prolonged any longer, because I speak a word that it may be done (oracle of the LORD).

COMMENTS

Still another revelation came to the prophet (Ezekiel 12:21) in order to instruct him about how to deal with a perverse attitude which was current among those who were in Israel. Doubtlessly the same attitude was current among the Jews in Babylon. This attitude had crystallized into a clever, pithy, four-word Hebrew proverb (mashal) which was wielding tremendous influence among the Jews. Though prophet after prophet had come in the name of God predicting national doom, yet the days are prolonged, i.e., time passes, and the visions of doom and destruction never yet had materialized (Ezekiel 12:22). Throughout history such has been the cry of those with little or no faith.[273] In effect this proverb sneers at the prophet because his threats did not immediately and dramatically become reality. Perhaps the people had the notion that with the passage of time the power of the prophetic word became ineffective.

[273] Amos 6:3; Isaiah 5:19; Jeremiah 17:15; Matthew 24:48; 2 Peter 3:4.

For such careless unconcern and unbelief God had an answer. The perverse proverb would not be used much longer in the land. In a four-word counter-proverb Ezekiel underscored the fact that his prophecies of doom were not for some distant age. The days are at hand[274] when every word[275] of every ominous vision would come to pass (Ezekiel 12:23). The devastating flow of events would stop the mouths of charlatans who were specialists in vain vision and smooth divination[276] (Ezekiel 12:24). Optimistic promises of last-minute divine rescue for the Holy City would be discredited and false slogans, however catchy, would die. But God will speak,[277] and whatever He speaks will assuredly come to pass. As an evidence of grace, execution of divine wrath had in the past been delayed, but no more. The grace period was over. The present rebellious generation would not only hear the prophets speak the word of God, they would witness the Lord of history perform that word in their land and city.

[274] Compare the language of John the Baptist (Matthew 3:2), Jesus (Matthew 4:17) and Paul (Romans 13:11).

[275] The Hebrew word dabhar means an effective word, word which has lasting power (Isaiah 55:11). In this context it would be correct to interpret it to mean fulfillment.

[276]Divination originally meant the use of external devices such as stars, birds, sticks or the entrails of animals to predict the future. It is impossible to be sure whether some of the false prophets in Babylon resorted to such techniques or whether Ezekiel simply used the term divination to underscore the worthlessness of their predictions.

[277] The pronoun I is emphatic in Hebrew.

In Ezekiel 12:26-28 Ezekiel deals with yet another perverse proverb. Some had grudgingly recognized an element of truth in the predictions of Ezekiel. They did not say that his vision had failed. Rather they were content with throwing the fulfillment into the distant future (Ezekiel 12:26). To those who transferred the divine threats to distant times God reaffirmed that His judgment was both absolute and imminent (Ezekiel 12:28). The destruction of the Temple and the Holy City, the departure of the divine presence from the sanctuary there, were already within measurable time distance.

The perverse proverbs of the sixth century Jews have from time to time resurfaced in the Christian age among those who are incredulous with regard to second-coming promises. Because nineteen centuries have passed since the hope of Jesus-’ return was kindled, some skeptics have concluded that this doctrine can be relegated to the theological scrapheap. Others give credence to the doctrine, but in attitude and action assign the coming of the Lord to some distant age. But whether the promises of His coming have a near or distant fruition, the Christian is called upon to structure his life around the certainty and immediacy of the fulfillment. Those who tend to become weary in patient waiting should read anew 2 Peter 3:3-13.